BoyWiki - User contributions [en]

Talk:Etenne

2018-04-08T14:06:49Z

Haiduc: /* Dost thou? */

==Subpages==
*[[Talk:Etenne/subpage1]]
*[[BoyWiki:Etenne's Palaestra]]
* [[User:Etenne/temp/MBM]]

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==To all users==
It would be a good idea to review this http://en.wikipedia.org/wiki/Wikipedia:Neutral_point_of_view

In short, the neutrality of point of view leads to an objective, "scientific" discourse, whereas non-neutrality leads to one-sided views and propaganda.

An important point is perhaps to understand that specific sympathies are not incompatible with a neutral point of view: you can like a country, a person, an amorous preference, and nevertheless be able of an objective discourse about it.

Only objectivity is credible. That's why it is vital for BoyWiki. We don't "promote", we explain and illustrate. --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 12:25, 4 March 2015 (UTC)

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'''Please ask yourself before hitting the post button'''

# '''Dose this have a cultural or historical [[BoyWiki:Relevance policy|relavance to boylove]]?'''
# '''By posting this are you going to make Etenne lose sleep?'''

== To all BoyWiki users:Naming ==

The convention for naming pages is that articles should be singular whereas categories should be plural.

*Names of topics and topic categories should be singular, normally corresponding to the name of a BoyWiki. article. Examples: "Law" (which represents a body of knowledge), "France", "George W. Bush".

*Names of set categories should be plural. Examples: "Writers", "Villages in Poland".

However, I am willing to hear counter arguments to this practice or suggestions before deciding what the policy should be --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 13:17, 25 March 2015 (UTC)

:Just yesterday I noticed that Wikipedia has categories with a singular title, e.g. [[wikipedia:Category:Vagina]]. Also, there are some plural article titles, e.g.[[wikipedia:Jews]]. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 15:13, 25 March 2015 (UTC)

::You can't figure out what those two (obvious, at least, to me) errors are due to? Uh... You certainly make up in glibness what you lack in perspicacity. [[User:User4|User4]] ([[User talk:User4|talk]]) 02:37, 26 March 2015 (UTC)
:::Enlighten me. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 03:16, 26 March 2015 (UTC)
::::Hey! You didn't enlighten me about what those two errors are due to. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 04:10, 28 March 2015 (UTC)

== Adding a review ==

I'm about to type in a review of Show Me! In the journal Family Counselor, off of JStor. Before putting in that effort, I wanted to be sure you had no problem with it. [[User:Wanker|Wanker]] ([[User talk:Wanker|talk]]) 16:39, 2 July 2015 (UTC)
:So long as it is not a copyright violation and appropriately referenced, it shouldn't be a problem. You can add excerpts etc... --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 18:21, 2 July 2015 (UTC)

It is a copyright violation. Including the Show Me! preface is one. I suspect I could easily find more. I'm pretty knowledgable about copyright and my recommendation is to just ignore it, especially since you have no commercial purpose. The worst that could happen is someone sends a letter asking that something be taken down. They aren't going to use their lawyers' time with a nonprofit individual user with no money who's not selling anything. It's not worth it to them. [[User:Wanker|Wanker]] ([[User talk:Wanker|talk]]) 02:29, 5 July 2015 (UTC)

== Sex offender risk assessment ==

Can you please restore [[sex offender risk assessment]] to my userspace? Maybe it can eventually be improved to a point where it's suitable for mainspace. Thanks, [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 19:47, 15 August 2015 (UTC)

== Please fix categories for Child Rescue Coalition ==

I can't figure out what I did wrong. [[User:Wanker|Wanker]] ([[User talk:Wanker|talk]]) 12:20, 6 September 2015 (UTC)
:You used the wrong brackets. I have done that before too--[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 12:46, 6 September 2015 (UTC)

== Relevance of CPS-related issues to boylove ==

Hey Etenne,

The anti-CPS movement doesn't have a wiki yet. To what extent, if any, would you consider [http://wiki.mises.org/wiki/Miscellany:Transcript_of_CPS_Whistleblower_Carlos_Morales_at_Liberty_Fest_NC this type of content] relevant to boylove? (Currently it's hosted at Mises Wiki, which will eventually go defunct because the Mises Institute's unspoken policy is to neither maintain nor destroy the wiki, and it's gradually rotting as the code becomes more and more outdated and begins to malfunction, an example being the InstantCommons which no longer works after Wikimedia's shift from http to https.)

The way I look at it, CPS is going to have a chilling effect on free speech as they take away the kids of anyone who is too outspokenly opposed to the age of consent, or who admits to having pedophilic desires. An example would be [http://nathania.org/w/images/c/c1/Piper_Morgan_Sparrow_Faye_amended_petition.pdf this petition] stating, "It has been reported that Father has pedophilic desires. . . . It is alleged that Father has posted numerous online material expounding justifications for sexual relations between adults and children, placing the welfare of the subject Child at risk. . . . Father admits his pedophilic desires".

The site asks, "Please ask yourself before hitting the save button Does this have a cultural or historical relevance to boylove?" Culture consists of values and norms, so could potentially extend into the political and legal realms. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 17:43, 20 September 2015 (UTC)

== "Village pump"? ==

Di we have a page here for wiki-related discussions? __[[User:Meco|meco]] ([[User talk:Meco|talk]]) 13:28, 31 October 2015 (UTC)

:Yes, https://www.boywiki.org/en/BoyWiki:Agora [[BoyWiki:Agora]] We are kind of into the ancient Greek culture :)--[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 13:42, 31 October 2015 (UTC)

::You are, huh? Who'd have thunk… ;-) __[[User:Meco|meco]] ([[User talk:Meco|talk]]) 13:48, 31 October 2015 (UTC)

== Uploading? ==

Hello,

How can I upload a picture or two? [[User:Haiduc|Haiduc]] ([[User talk:Haiduc|talk]]) 17:49, 24 November 2015 (UTC)

:[[BoyWiki:Requests for file uploads]] --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 18:03, 24 November 2015 (UTC)

== Exempt regulars from CAPTCHA ==

I wonder if regulars could be exempted from having to fill out the CAPTCHA all the time? See [[mediawikiwiki:Manual:$wgAutopromote]] for more info on how to accomplish that. I was thinking that maybe editors who have, say, 1,000 edits and have been here for 100 days could be exempted from the CAPTCHA. Thanks. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 17:50, 5 December 2015 (UTC)

== Geez ==

These days, BoyChat is starting to have almost as much downtime as GirlChat. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 22:09, 23 January 2016 (UTC)
:Yeah, but it is good to have a break now and then..... I personally plan to get quite drunk tonight. --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 22:29, 23 January 2016 (UTC)

== A vicious cycle ==

I want to donate to Free Spirits to help defend against DDoS attacks, but I guess the attackers took down the donation page too! [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 04:13, 30 January 2016 (UTC)
:Yes, and I do not know for how long it will be down. I will know more maybe by Monday. --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 04:51, 30 January 2016 (UTC)
::[[wikipedia:List_of_Charlie_and_the_Chocolate_Factory_characters#Veruca_Salt|But I want BoyChat to be back up NOW!]] [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 15:52, 30 January 2016 (UTC)
:::The Tech. people are working on that but I have been given no ETA on when they will finish. When you are a BL, you learn to be patient :) --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 16:21, 30 January 2016 (UTC)
:::: BC will be back sometime on Monday, after the new security features are added. --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 15:37, 31 January 2016 (UTC)
:::::BoyChat is now back online--[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 20:22, 31 January 2016 (UTC)
::::::The donation page still [https://www.boychat.org/messages/1466753.htm isn't working] beyond the first step of the pledge process though. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 22:30, 31 January 2016 (UTC)

== The donation page still isn't working! ==

AAAAAAAAAAAAAAAAAAAAGH! [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 04:10, 13 February 2016 (UTC)

:Yes, I know. I have no idea when it will be up and running again. --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 12:41, 13 February 2016 (UTC)
::Is BoyChat going the way of Newgon? [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 01:47, 14 February 2016 (UTC)
::: No, just a minor annoyance. We BL's move slowly but we keep moving..... if you knew how many times BoyChat was in real danger of dying, you'd be amazed that we are still here 20 years later. Someday the antis may win but that day is not today or anytime soon. --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 02:47, 14 February 2016 (UTC)

== NEVER GIVE UP ==

[http://childwiki.org/w/images/3/35/Screencapture-fsco-freespirits-info-fundraiser-pledge-1456191002922.png THERE'S ALWAYS A CHANCE THAT YOUR DREAMS CAN BECOME A REALITY]. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 01:32, 23 February 2016 (UTC)
:Yeah, I am not sure that is going to work but we will see. --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 02:45, 23 February 2016 (UTC)
::Especially since I forgot my pledge number and never got an email, so now I have to do a new pledge. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 10:29, 23 February 2016 (UTC)

== Hi. I'm alive, and, well... ==

I've been very very busy preparing materials for uploading. Of course, having lost my Internet connection several months ago did put a small crimp in my uploading style. Now dozens of books are in the pipeline, most simply waiting for final proofreading...

Well, I'm "Internetized" again, as of about two hours ago. But I'm still too busy to contribute much here... sorry about that...

Anyway, I'm just saying "hello". I hope you're OK. You may have been wondering if I was still alive...

BTW-- I don't remember much of the Wiki coding that I had learned, so expect errors for awhile in anything I do contribute...

Cheers! À bientôt

[[User:User4|User4]] ([[User talk:User4|talk]]) 17:09, 11 March 2016 (UTC)

:I am glad you are doing well and look forward to your future contributions to BoyWiki. I suppose that wiki code is rather like riding a bike [[File:BLSmileyface.png|50 px]] ... --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 17:52, 11 March 2016 (UTC)

::Nice! What other "smileys" do we have available?

::[[User:User4|User4]] ([[User talk:User4|talk]]) 13:58, 18 March 2016 (UTC)
:::That and just the regular one [[File:Face-smile.png|30 px]] are the only ones I have added so far. I just happened to like that one and decided to add it to my signature (until I get bored with it) Collecting BL related graphics is a hobby. --[[Etenne]] [[File:BLSmileyface.png|50 px]] 14:10, 18 March 2016 (UTC)

== Problems with User4 ==

I have been working on the article on Browser security, which I think I know something about both technically and socially. (I went through having my computer seized and searched.) He comes in and puts in things that are just wrong, such as "TOR is secure". We're having a low key edit war and I'm pretty frustrated about it. [[User:Wanker|Wanker]] ([[User talk:Wanker|talk]]) 01:26, 20 March 2016 (UTC)

: I wish I had an easy answer for you or could say what is right but that is way beyond my area of expertise. I am sorry you are feeling frustrated. Sometimes it is difficult to work together when both people believe deeply that they are right. I don't have an answer. I do appreciate how you must be feeling and the work you do here --[[Etenne]] [[File:BLSmileyface.png|50 px]] 02:48, 20 March 2016 (UTC)

== What to work on ==

Where would my finite efforts be most useful? I have a Ph.D. In history/literature; also very good at English and editing. [[User:Wanker|Wanker]] ([[User talk:Wanker|talk]]) 01:54, 20 March 2016 (UTC)

:Hard to answer as I am not sure what your areas of interest are... my advice is to write about what you are passionate about. --[[Etenne]] [[File:BLSmileyface.png|50 px]] 02:41, 20 March 2016 (UTC)

== You might want to help out some BLs by posting ==

My article (it's pretty much finished--I've picked my brain for everything I could think of), "BoyLover mistakes leading to arrest and conviction" to the BC thread:

BCers convicted of crime: How did you get caught? - qwolk 2016-March-23 22:58:54, Wednesday (13)

https://www.boychat.org/messages/1469554.htm

Or, then again, you might ''not'' want to. [[User:User4|User4]] ([[User talk:User4|talk]]) 20:28, 25 March 2016 (UTC)

== Something for the French BoyWiki, perhaps? ==

https://webcache.googleusercontent.com/search?q=cache:kkMGFcTJ8fIJ:http://mo.michelonfray.fr/wp-content/uploads/2014/11/Le-cheval-de-Vincennes1.pdf%2B%22Une+erotique+puerile%22+filetype:pdf&hl=en&gbv=1&filter=0&&ct=clnk

http://mo.michelonfray.fr/wp-content/uploads/2014/11/Le-cheval-de-Vincennes1.pdf

[[User:User4|User4]] ([[User talk:User4|talk]]) 19:19, 30 March 2016 (UTC)

== How do I "edit" an Agora entry to reply? ==

Your last entry was, "The only advice on that I can give is that it maybe..." but I see no way to edit that entry to reply. [[User:User4|User4]] ([[User talk:User4|talk]]) 15:58, 5 April 2016 (UTC)
:Yeah, that thing works with JS (don't blame me... yell at Conner) you are going to have to go to the page directly [[BoyWiki:Agora/3_April_2016]] I believe. --[[Etenne]] [[File:BLSmileyface.png|50 px|link=Etenne]] 17:01, 5 April 2016 (UTC)

== I need a really small favor ==

I need to know if archive.org ''actually caches'' .PDF files, or if it simply ''links'' to the website. If they ''actually cache'' the .PDF files, then those files will be permanently available, even if that keepandshare account is closed. If the .PDF files are ''not'' cached, then--if the account is closed--the files will be lost.

If you click the following link, my question will be answered. Thanks! (You don't have to actually save the file when given the choice--just click on the link, then close the "save as" popup, and then close the browser window.)

https//www.marti2u.keepandsare.com

Let me know if you ''do'' do me this favor, OK?, because otherwise I won't know how archive.org is handling things... Thanks [[User:User4|User4]] ([[User talk:User4|talk]]) 14:15, 14 April 2016 (UTC)
:It seems to work. --[[Etenne]] [[File:BLSmileyface.png|50 px|link=Etenne]] 15:30, 14 April 2016 (UTC)

::I'm checking out to see what actually happened... I don't know yet... Thanks much for your help! (put another URL above, so no-one will accidentally repeat your test and screw things up...) [[User:User4|User4]] ([[User talk:User4|talk]]) 15:41, 14 April 2016 (UTC)

:::Well, it looks like it was a "failure," meaning that archive.org ''does not'' cache the actual .PDF files themselves, but it just caches the ''links'' to them at keepandshare. That's a real shame... if the "marti" sites close, then the files will be lost forever... Now I'm really discouraged... I don't know what to do... :-( [[User:User4|User4]] ([[User talk:User4|talk]]) 16:34, 14 April 2016 (UTC)

== Hi. I know you're very busy, but I'd just like to point out that you haven't yet responded to a comment about Agora that I made ==

https://www.boywiki.org/en/User5/Draft/Agora_without_Javascript Thanks. [[User:User4|User4]] ([[User talk:User4|talk]]) 02:02, 4 May 2016 (UTC)

== I made a sample "Here's some help" page for Buster's user page. ==

I think you can probably find it. Oh, where is everybody today? I'm feeling lonely, here all by myself... [[User:User4|User4]] ([[User talk:User4|talk]]) 04:16, 4 May 2016 (UTC)
:I am sorry you were feeling lonely but some days, I actually have to do real work.( which I am paying for today) I have a number of jobs that I have to get done (and several little jobs I want to get done) but unfortunately, the weather this year has been less then cooperative. --[[Etenne]] [[File:BLSmileyface.png|50 px|link=Etenne]] 13:01, 4 May 2016 (UTC)

== The Main Page of BoyWiki looks very nice! ==

I just wanted to let you know my opinion of it. You put a lot of work into it, I know. [[User:User4|User4]] ([[User talk:User4|talk]]) 02:38, 6 May 2016 (UTC)

== User4 ==

Can't you just block him for a month or something? He's not that bad of a guy. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 00:15, 24 May 2016 (UTC)
:Yes, I wish that were possible however he refuses to take direction, he does things that I ask him not to do. Right now, I can't be around to monitor BoyWiki as often, as it is my busy time of year (which was the major factor in my decision). I simple can't trust him to be responsible. If he would stick to writing about books and other things of interest, I would not have a problem (so long as he did so within the copyright laws) but he has made it very clear to me that he will not do that and he doesn't care what I think and is going to do what he pleases... and that being the case, he is now more of a liability then an asset. The bottom line is that he can think that I am wrong all he likes, he can think I am an asshole, but he needs to understand that I am the person in charge and when I say don't do it then don't do it! I have always thought that User4 had a good deal to offer BoyWiki (and still do) but if he can't work within the structure, it is pointless to continue. I am done arguing, I am done fighting. I simple don't have the time or energy to do it. I have never thought user4 was "that bad of a guy" but BoyWiki is highly structured (i.e. it is not a message board) and the type of writing that is required is also structured (formula writing) and is not something that is in everyone's wheelhouse. Sometimes you have to work inside the proverbial box and user4 has proven to me that he is either unwilling or unable to do that. However, I will think about it and maybe when I am feeling less pressed and overwhelmed, my heart will be less hardened on this subject. --[[Etenne]] [[File:BLSmileyface.png|50 px|link=Etenne]] 02:51, 24 May 2016 (UTC)
::"it is my busy time of year" 3-6 months block, then? If this were Wikipedia, he would probably just create another account and edit using that, but it isn't possible here. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 10:03, 25 May 2016 (UTC)

== English ==
Home page is two words.

Degrees of anonymity exist in English. Doing somethng, you can be more anonymous than before. What user4 calls anonymity we would call "total anonymity". So it's not that you have to choose between anonymity and non-anonymity. Changes made in TOR, which is far from totally secure, and browser security. [[User:Wanker|Wanker]] ([[User talk:Wanker|talk]]) 22:22, 17 June 2016 (UTC)

==user4 is dangerous==
His inaccurate changes to articles on computer security - basically portraying things as better and safer than they are - are putting boylovers in danger. I suggest you block him.

Do you want references on Tor's lack of security?

Computers become rapidly more powerful (Moore's Law). Thus they are more and more able to penetrate encryption. For more info, look up prime numbers under Cryptography.

You may not know whether to believe me or not, but isn't it safer to assume I'm right? [[User:Wanker|Wanker]] ([[User talk:Wanker|talk]]) 22:50, 17 June 2016 (UTC)
:User4 is currently banned.--[[Etenne]] [[File:BLSmileyface.png|50 px|link=Etenne]] 13:18, 18 June 2016 (UTC)

== Deletion of [[Internet security tutorial]] ==

I believe this article should be archived (deleted). It was written in 2009, is full of outdated and other misinformation (and grammar/spelling mistakes), and I don't think it's worth the effort to edit and update it. The very concept of a security tutorial which, if followed, will make you secure is a big miThe situation changes significantly at least every year, sometimes several times a year. [[User:Wanker|Wanker]] ([[User talk:Wanker|talk]]) 11:38, 21 June 2016 (UTC)

== Suggest deletion of [[What if Astrologers took over the government?]] ==

Another User4 article, full of sound and fury, signifying nothing (a quote from Macbeth by Shakespeare).

I made a mistake referring to prime numbers. I should have said factorials. [[User:Wanker|Wanker]] ([[User talk:Wanker|talk]]) 11:50, 21 June 2016 (UTC)

== Ottoman picture ==
I have some nineteenth-century ones that must be public domain. But how do I get them to you? In fact one would be good for the article. But I have no idea what the next step is.

I have more to do on the computer security articles. [[User:Wanker|Wanker]] ([[User talk:Wanker|talk]]) 12:30, 24 June 2016 (UTC)
:Ether email picture to me at etenne@boywiki.org or post it some place where I can download it. --[[Etenne]] [[File:BLSmileyface.png|50 px|link=Etenne]] 13:41, 24 June 2016 (UTC)

:: I cannot figure out how to do this without leaving a trail back to my IP. Is there no direct way to upload a file to Boywiki? [[User:Wanker|Wanker]] ([[User talk:Wanker|talk]]) 14:18, 28 June 2016 (UTC)
:::No, most people email them to me or provide me the URL where I can retrieve them. --[[Etenne]] [[File:BLSmileyface.png|50 px|link=Etenne]] 14:25, 28 June 2016 (UTC)

http://photos1.blogger.com/blogger/4794/396/1600/kocek.0.jpg

https://upload.wikimedia.org/wikipedia/commons/thumb/9/9e/Turkish_19th_century_kocek_dancer_01.jpg/200px-Turkish_19th_century_kocek_dancer_01.jpg

This is hand-colored:
http://babayagamusic.com/Encyclopedic-Dictionary-Ethnic-Arts/images/Ottoman-kocek-dancer-late-nineteenth-century-320x504.jpg

This says "danseuse" (female dancer, male is "danseur") but that can't be right. A female wouldn't wear this type of outfit. The kocek dancers were all male.
https://upload.wikimedia.org/wikipedia/commons/3/3a/Turkish_19th_century_kocek_dancer_02.jpg [[User:Wanker|Wanker]] ([[User talk:Wanker|talk]]) 17:05, 30 June 2016 (UTC)
:Some of these we already have: https://www.boywiki.org/media/File:Turkish_-_Dancing_Kocek_-_Late_19th_c_-_wiki.jpg
https://www.boywiki.org/media/File:Turkish_19th_century_kocek_dancer_01.jpg
--[[Etenne]] [[File:BLSmileyface.png|50 px|link=Etenne]] 17:56, 30 June 2016 (UTC)

== Government ccontact ==

Do you receive hate mail? Get contacted by any type of government body? Not just law enforcement.

I'm concerned about security. I guess there's at least one sheriff deputy among the users?

You have let an identity detail slip. Is there a way I can tell you other than posting it here (which I'm not going to do)..[[User:Wanker|Wanker]] ([[User talk:Wanker|talk]]) 19:01, 24 June 2016 (UTC)
:''Do you receive hate mail?'' NO, I never get hate mail. ''Get contacted by any type of government body? Not just law enforcement'' No, I have never been contacted by any agency of any government or any agency of law enforcement.--[[Etenne]] [[File:BLSmileyface.png|50 px|link=Etenne]] 19:48, 24 June 2016 (UTC)

== Being offline ==

Is there anyplace I can read what happened? [[User:Wanker|Wanker]] ([[User talk:Wanker|talk]]) 07:13, 22 July 2017 (UTC)
:I am not sure what you mean... you mean about the outage?--[[Etenne]] [[File:BLSmileyface.png|40 px|link=Etenne]] 18:50, 26 July 2017 (UTC)

::Yes I mean about theoutage. [[User:Wanker|Wanker]] ([[User talk:Wanker|talk]]) 20:30, 13 August 2017 (UTC)

== Thanks so much for putting up zethos ==

Sure missed boywiki while it was gone! [[User:Wanker|Wanker]] ([[User talk:Wanker|talk]]) 20:29, 13 August 2017 (UTC)

== Can we have a page about BoyChat's current status? ==

E.g. how to get to it? [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 21:05, 27 August 2017 (UTC)
: I updated the BoyChat page now with two ways to get to it. [[User:Hikari-again|hikari-again]] ([[User talk:Hikari-again|talk]]) 1:23:45 AM Monday, August 28, 2017 (UTC)
:: I was told what was going on today and really the problem could be a result of many different issues... my guess is that there is a cable loose. However as this is Free Spirits, first we have to identify the person with the tech. skills to plug in a cable and the person with the authority to tell him to go plug it back in. This should go relatively quickly. I only anticipate that it will take a dozen or so meetings.--[[Etenne]] [[File:BLSmileyface.png|40 px|link=Etenne]] 02:41, 28 August 2017 (UTC)

== Is there an article about boys' hitting on men? ==
I know there's http://www.childwiki.nathania.org/wiki/Testimony:_CSA_(Children%27s_Sexual_Advances)
[[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 05:26, 1 December 2017 (UTC)

== Dost thou? ==

Just asking.

H.
:Not understanding what you are asking --[[Etenne]] [[File:BLSmileyface.png|40 px|link=Etenne]] 13:59, 8 April 2018 (UTC)

::J'ai essaye de t'ecrire. Tu sais ou me trouver. [[User:Haiduc|Haiduc]] ([[User talk:Haiduc|talk]]) 14:06, 8 April 2018 (UTC)

Talk:Etenne

2018-04-08T11:58:15Z

Haiduc: /* Dost thou? */ new section

Talk:Etenne

2015-11-24T17:49:54Z

Haiduc: /* Uploading? */

Talk:Etenne

2015-11-24T17:49:33Z

Haiduc: /* Uploading? */ new section

Harmodius and Aristogeiton

2015-10-04T00:24:01Z

Haiduc: Reducing florid text

{{History}}
'''Harmodius and Aristogeiton''' (died 514 BC) were a pederastic couple from Athens whose assassination of the tyrant Hipparchus was credited with bringing democracy to Athens. Others argued that their act sprang from a desire for personal revenge, and was only later processed by democratic politicians and historians into a patriotic act.

== The Peisistratid Tyranny ==

Athens flourished under the tyranny of Peisistratus (561-556, 546-527 BC), and when rule passed to his two sons, Hippias and Hipparchus, the city continued to accept, albeit grudgingly, the now hereditary tyranny.<ref>The Life of Greece, by Will Durant p.123</ref>

Hippias, the elder brother, wiser and more statesmanlike, ruled Athens as tyrant. Hipparchus, on the other hand, "was fond of amusement and love-making." <ref>http://data.perseus.org/citations/urn:cts:greekLit:tlg0086.tlg003.perseus-eng1:18</ref>

== Harmodius and Aristogeiton 514 BC ==

Thucydides described Harmodius as being "in the flower of his youth, of great beauty".<ref>http://data.perseus.org/citations/urn:cts:greekLit:tlg0003.tlg001.perseus-eng1:6.54</ref> He was the beloved of Aristogeiton, an Athenian of middle rank. Their relationship came under direct threat when Hipparchus, having fallen in love with Harmodius, made continual attempts to seduce the young man.
[[File:Harmodius and Aristogiton.jpg|thumb|left|[[Harmodius and Aristogeiton]]]]
Harmodius rejected all sexual advances from Hipparchus, something which angered the second-most-powerful man in Athens and caused him to plot revenge.

In the lead up to a sacred procession, Harmodius's sister was enlisted to carry a basket. But she was expelled from the event and publicly humiliated by the implication she was not a virgin and therefore not worthy.

This deliberate humiliation, engineered by Hipparchus, angered Harmodius – but it enraged his lover, Aristogeiton, who plotted revenge.

Aristogeiton and his beloved, along with other co-conspirators, developed a plan to overthrow the Peisistratid tyranny by assassinating both Hippias and Hipparchus.

On the day of the Great Panathenaea, an Athenian festival celebrated every fourth year, Harmodius and Aristogeiton prepared to attack the Peisistratids with daggers. But before they could begin, they saw Hippias engaging in conversation with some of the plot's co-conspiritors. Believing their plot foiled, the two lovers rushed to effect what damage they could. They came across Hipparchus and "in all the fury that a man in love and a man humiliated could feel, they stabbed until they killed him."<ref>Homosexuality in Greece and Rome, ed. T. Hubbard, p.61</ref>

Harmodius was immediately killed by Hipparchus's guards, while Aristogeiton was taken alive and tortured in an attempt to discover the identity of the co-conspiritors. Aristogeiton convinced Hippias he would confess all if the tyrant would only shake his hand as a pledge of good faith. Hippias did so, but was immediately taunted by Aristogeiton for shaking the hand of his brother's murderer. Enraged, Hippias lost control and slew Aristogeiton on the spot.<ref>http://data.perseus.org/citations/urn:cts:greekLit:tlg0086.tlg003.perseus-eng1:18</ref><ref>http://data.perseus.org/citations/urn:cts:greekLit:tlg0003.tlg001.perseus-eng1:6.54</ref>

== Aftermath ==

Hippias continued as tyrant for another four years but, in the aftermath of his brother's assassination, he developed a deep mistrust of pederasty and his rule became harsh and paranoid. He allied himself with the Persians who had attacked the institution of pederasty in Ionia in order to bring those cities under dictatorial control.<ref>Pederasty and Pedagogy in Archaic Greece, by William Armstrong Percy III, p.121</ref>

Unhappiness with the ever-harsher tyranny grew until finally the Spartans were recruited to help drive out the last of the Peisistratids. Hippias fled to Persia where he became a vocal critic of pederasty.<ref>Pederasty and Pedagogy in Archaic Greece, by William Armstrong Percy III, p.182</ref>

== Immortality ==

Within a year of the defeat of tyranny, a statue celebrating Harmodius and Aristogeiton was erected in the agora. They were the first historical figures to receive such an honour and their fame remained steadfast, often uniting Athenian partisans of vastly different political ideals. The moment the Persians were defeated at Salamis in 480 BC, a new, bigger, bolder statue of the heroic lovers was erected.

Although writers such as Thucydides carefully debunked many of the mythological elements surrounding the Harmodius and Aristogeiton story, at no time was the symbolic importance of this pederastic dynamic duo seriously threatened.

The statue of Harmodius and Aristogeiton celebrated an ideal pederastic relationship. According to C. Sara Monoson, "the statue invites young men and boys to identify with Harmodius and mature men with Aristogeiton and then for both to 'vicariously savor the [[homoerotic]] relationship between the two' (Stewart 1997: 73)".<ref>''The Allure of Harmodius and Aristogeiton'' p.48, by C. Sara Monoson, in "Greek Love Reconsidered", ed. T. Hubbard, NAMBLA Topics 9</ref> Such a relationship is expected, as a matter of course, to channel its pederastic energy into a betterment of its lovers and the society they belong to. The self-confidence, love of freedom, and intellectual creativity that was to bloom in classical-age Athens was thought to have derived from the ideal represented by this heroic couple. Plato and Xenophon, in their later critiques of pederastic relationships that deviated into anal sex (known as "hybris" in Ancient Greece, and seen as dishonorable, abusive, and shameful), never disputed the rightness of ethical pederastic relationships modeled on that of Harmodius and Aristogeiton.<ref>Homosexuality in Greece and Rome: a sourcebook of basic documents, Edited by Thomas K. Hubbard, p.15</ref><ref>''The Allure of Harmodius and Aristogeiton'' pp.42-51, by C. Sara Monoson, in "Greek Love Reconsidered", ed. T. Hubbard, NAMBLA Topics 9</ref><ref>Pederasty and Pedagogy in Archaic Greece, by William Armstrong Percy III, pp.181-2.</ref><ref>Greek Homosexuality, by K.J. Dover, pp.41-2.</ref>

== References ==
{{reflist}}

== See also ==

*[[Ancient Greece]]

*[[Pederasty in ancient Greece]]

*[[Athenian pederasty]]

[[Category:Ancient Greece]]

Harmodius and Aristogeiton

2015-10-04T00:17:28Z

Haiduc: /* Immortality */ it is unwise to be vague on this topic

{{History}}
'''Harmodius and Aristogeiton''' (died 514 BC) were a pederastic couple from Athens who achieved everlasting fame by assassinating the tyrant Hipparchus, an act celebrated as the beginning of democracy. The courage and loyalty shown by the lovers in resisting tyranny was believed to be a specific attribute of [[pederasty]].

== The Peisistratid Tyranny ==

Athens flourished under the tyranny of Peisistratus (561-556, 546-527 BC), and when rule passed to his two sons, Hippias and Hipparchus, the city continued to accept, albeit grudgingly, the now hereditary tyranny.<ref>The Life of Greece, by Will Durant p.123</ref>

Hippias, the elder brother, wiser and more statesmanlike, ruled Athens as tyrant. Hipparchus, on the other hand, "was fond of amusement and love-making." <ref>http://data.perseus.org/citations/urn:cts:greekLit:tlg0086.tlg003.perseus-eng1:18</ref>

== Harmodius and Aristogeiton 514 BC ==

Thucydides described Harmodius as being "in the flower of his youth, of great beauty".<ref>http://data.perseus.org/citations/urn:cts:greekLit:tlg0003.tlg001.perseus-eng1:6.54</ref> He was the beloved of Aristogeiton, an Athenian of middle rank. Their relationship came under direct threat when Hipparchus, having fallen in love with Harmodius, made continual attempts to seduce the young man.
[[File:Harmodius and Aristogiton.jpg|thumb|left|[[Harmodius and Aristogeiton]]]]
Harmodius rejected all sexual advances from Hipparchus, something which angered the second-most-powerful man in Athens and caused him to plot revenge.

In the lead up to a sacred procession, Harmodius's sister was enlisted to carry a basket. But she was expelled from the event and publicly humiliated by the implication she was not a virgin and therefore not worthy.

This deliberate humiliation, engineered by Hipparchus, angered Harmodius – but it enraged his lover, Aristogeiton, who plotted revenge.

Aristogeiton and his beloved, along with other co-conspirators, developed a plan to overthrow the Peisistratid tyranny by assassinating both Hippias and Hipparchus.

On the day of the Great Panathenaea, an Athenian festival celebrated every fourth year, Harmodius and Aristogeiton prepared to attack the Peisistratids with daggers. But before they could begin, they saw Hippias engaging in conversation with some of the plot's co-conspiritors. Believing their plot foiled, the two lovers rushed to effect what damage they could. They came across Hipparchus and "in all the fury that a man in love and a man humiliated could feel, they stabbed until they killed him."<ref>Homosexuality in Greece and Rome, ed. T. Hubbard, p.61</ref>

Harmodius was immediately killed by Hipparchus's guards, while Aristogeiton was taken alive and tortured in an attempt to discover the identity of the co-conspiritors. Aristogeiton convinced Hippias he would confess all if the tyrant would only shake his hand as a pledge of good faith. Hippias did so, but was immediately taunted by Aristogeiton for shaking the hand of his brother's murderer. Enraged, Hippias lost control and slew Aristogeiton on the spot.<ref>http://data.perseus.org/citations/urn:cts:greekLit:tlg0086.tlg003.perseus-eng1:18</ref><ref>http://data.perseus.org/citations/urn:cts:greekLit:tlg0003.tlg001.perseus-eng1:6.54</ref>

== Aftermath ==

Hippias continued as tyrant for another four years but, in the aftermath of his brother's assassination, he developed a deep mistrust of pederasty and his rule became harsh and paranoid. He allied himself with the Persians who had attacked the institution of pederasty in Ionia in order to bring those cities under dictatorial control.<ref>Pederasty and Pedagogy in Archaic Greece, by William Armstrong Percy III, p.121</ref>

Unhappiness with the ever-harsher tyranny grew until finally the Spartans were recruited to help drive out the last of the Peisistratids. Hippias fled to Persia where he became a vocal critic of pederasty.<ref>Pederasty and Pedagogy in Archaic Greece, by William Armstrong Percy III, p.182</ref>

== Immortality ==

Within a year of the defeat of tyranny, a statue celebrating Harmodius and Aristogeiton was erected in the agora. They were the first historical figures to receive such an honour and their fame remained steadfast, often uniting Athenian partisans of vastly different political ideals. The moment the Persians were defeated at Salamis in 480 BC, a new, bigger, bolder statue of the heroic lovers was erected.

Although writers such as Thucydides carefully debunked many of the mythological elements surrounding the Harmodius and Aristogeiton story, at no time was the symbolic importance of this pederastic dynamic duo seriously threatened.

The statue of Harmodius and Aristogeiton celebrated an ideal pederastic relationship. According to C. Sara Monoson, "the statue invites young men and boys to identify with Harmodius and mature men with Aristogeiton and then for both to 'vicariously savor the [[homoerotic]] relationship between the two' (Stewart 1997: 73)".<ref>''The Allure of Harmodius and Aristogeiton'' p.48, by C. Sara Monoson, in "Greek Love Reconsidered", ed. T. Hubbard, NAMBLA Topics 9</ref> Such a relationship is expected, as a matter of course, to channel its pederastic energy into a betterment of its lovers and the society they belong to. The self-confidence, love of freedom, and intellectual creativity that was to bloom in classical-age Athens was thought to have derived from the ideal represented by this heroic couple. Plato and Xenophon, in their later critiques of pederastic relationships that deviated into anal sex (known as "hybris" in Ancient Greece, and seen as dishonorable, abusive, and shameful), never disputed the rightness of ethical pederastic relationships modeled on that of Harmodius and Aristogeiton.<ref>Homosexuality in Greece and Rome: a sourcebook of basic documents, Edited by Thomas K. Hubbard, p.15</ref><ref>''The Allure of Harmodius and Aristogeiton'' pp.42-51, by C. Sara Monoson, in "Greek Love Reconsidered", ed. T. Hubbard, NAMBLA Topics 9</ref><ref>Pederasty and Pedagogy in Archaic Greece, by William Armstrong Percy III, pp.181-2.</ref><ref>Greek Homosexuality, by K.J. Dover, pp.41-2.</ref>

== References ==
{{reflist}}

== See also ==

*[[Ancient Greece]]

*[[Pederasty in ancient Greece]]

*[[Athenian pederasty]]

[[Category:Ancient Greece]]

BoyWiki:Agora/6 March 2015

2015-04-18T01:43:16Z

Haiduc: /* Nuteral point of view on Boywiki */

=[[BoyWiki:Agora/6 March 2015|Agora/6 March 2015]]=
==Nuteral point of view on Boywiki==
Does Boywiki have a policy on that content should be written in a neutral point of view such as Wikipedia does? [[User:Lister34|Lister34]] ([[User talk:Lister34|talk]]) 05:32, 6 March 2015 (UTC)
:Not so much a policy as a guideline [[Help:Editing BoyWiki 101]] though we are badly in need of a more in depth entry on this subject. Feel like something you are up to writing? --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 06:14, 6 March 2015 (UTC)
::Yes.[[User:Lister34|Lister34]] ([[User talk:Lister34|talk]]) 00:11, 9 March 2015 (UTC)
[[Category:Agora archive]]
:::See also [[BoyWiki:Text_of_the_BoyWiki_proposal#Content_Guidelines]]. "All encyclopedic content should strive for either neutral tone or balanced tone, with opposing viewpoints given equal space." [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 18:34, 1 April 2015 (UTC)
::::"...opposing viewpoints given equal space." You know, it is one thing to be evenhanded and open-minded and another thing to fall into the trap of "equal space." There is a lot of nonsense spouted on all sides, and if you are going to edit you have to sift the wheat from the chaff. Else you are gong to devote a hell of a lot of space to the "flat Earth society" types. Especially when it comes to pederasty. [[User:Haiduc|Haiduc]] ([[User talk:Haiduc|talk]]) 01:43, 18 April 2015 (UTC)

Paidika (dictionary)

2015-04-11T09:21:46Z

Haiduc:

{{Info box/dictionary|name=Paidika
|pos= ''n''. - ([[Ancient Greece|Ancient Greek]])
|1= favorite boy
|2= beloved boy
}}

==Synonyms==
([[Eromenos (dictionary)|eromenos]], pais, aites (Sparta), parastates (Crete)

==See also==
*[[Young friend]]
*[[Eromenos (dictionary)|Eromenos]]
*[[Loved boy]]

[[Category:Dictionary]]
[[Category:Ancient Greece]]

Paidika (dictionary)

2015-04-11T09:20:54Z

Haiduc: synonym

{{Info box/dictionary|name=Paidika
|pos= ''n''. - ([[Ancient Greece|Ancient Greek]])
|1= favorite boy
|2= beloved boy
}}

==Synonyms==
([[Eromenos (dictionary)|eromenos]], pais, aites (Sparta), parastates (Crete))

==See also==
*[[Young friend]]
*[[Eromenos (dictionary)|Eromenos]]
*[[Loved boy]]

[[Category:Dictionary]]
[[Category:Ancient Greece]]

Talk:Paidika (dictionary)

2015-04-11T09:07:47Z

Haiduc: Created page with ""Favorite boy" would not be my first choice. Also, how do you signify synonyms here? I am sorry to see that you have deviated from the Wiktionary format, it makes importing m..."

"Favorite boy" would not be my first choice.
Also, how do you signify synonyms here?
I am sorry to see that you have deviated from the Wiktionary format, it makes importing material very awkward, when it should be an almost instantaneous thing. The idea for having this alternative wiki / dictionary is so that material left out of Wikipedia for political reasons can be restored. But having different formats imposes the burden of having to redo everything. [[User:Haiduc|Haiduc]] ([[User talk:Haiduc|talk]]) 09:07, 11 April 2015 (UTC)

Talk:Albanian pederasty

2015-04-10T01:03:36Z

Haiduc:

The following links to what I firmly believe is a better version of the article.

http://www.thefullwiki.org/Albanian_pederasty

There are also perhaps some useful tidbits in this discussion:

http://www.topix.com/forum/world/serbia/TQEN513QSU0G67F2O

I also suggest comparing the text with the text as it appears in a YouTube video containing the text from the Wikipedi article before deletion:

http://getwapi.com/video/download/b1yBO0ZavGY/albanian_pederasty.html

* [[User:User4|User4]] ([[User talk:User4|talk]]) 04:29, 9 April 2015 (UTC)

:You are right, the text I posted is corrupt, as if it has gone through a bad translation engine. Having written this article once I am not up to doing it again. [[User:Haiduc|Haiduc]] ([[User talk:Haiduc|talk]]) 01:03, 10 April 2015 (UTC)

Talk:Etenne

2015-04-10T00:10:31Z

Haiduc: /* I can take you step-by-step through fixing this new article */

==Subpages==
*[[Talk:Etenne/subpage1]]

----

----

==To all users==
It would be a good idea to review this http://en.wikipedia.org/wiki/Wikipedia:Neutral_point_of_view

In short, the neutrality of point of view leads to an objective, "scientific" discourse, whereas non-neutrality leads to one-sided views and propaganda.

An important point is perhaps to understand that specific sympathies are not incompatible with a neutral point of view: you can like a country, a person, an amorous preference, and nevertheless be able of an objective discourse about it.

Only objectivity is credible. That's why it is vital for BoyWiki. We don't "promote", we explain and illustrate. --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 12:25, 4 March 2015 (UTC)

----

----
'''Please ask yourself before hitting the post button'''

# '''Dose this have a cultural or historical relavance to boylove?'''
# '''By posting this are you going to make Etenne lose sleep?'''

== Scribunto ==

Is there any way we can get [[mediawikiwiki:Extension:Scribunto|Scribunto]] installed? It would come in handy for templates that invoke modules. Thanks, [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 10:41, 18 March 2015 (UTC)
: Like I told User4, right now no. All the Free Spirits techs. are working on another large project and nothing is going to get done until that is finished. From their perspective, BoyWiki is updated and secure and is not a priority right now and they have other more pressing matters to devote their limited time to fixing. --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 10:47, 18 March 2015 (UTC)
::Can we get it put on a list of tasks that we need done when they get the time? [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 18:45, 18 March 2015 (UTC)
::: That depends, first I would have to run it past the BoyWiki Council, then if they agree, I can ask the tech. and if he agrees then yes. --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 18:52, 18 March 2015 (UTC)
::::Cool, thanks. Scribunto has come a long way since its first release, I think; I just installed it on a MediaWiki 24.1 installation yesterday and it worked immediately. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 18:55, 18 March 2015 (UTC)
::::: The first question I am going to get asked is, does it present any security issues? Could it be used nefariously? --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 18:58, 18 March 2015 (UTC)
::::::Well, that's what I was thinking too, but I don't know the answer. It's used on Wikimedia sites, including the English Wikipedia, so presumably they've found a way to lock it down and make it secure. Maybe it's secure right out of the box; that would be my guess. There are a lot of eyeballs looking at any code that's to be deployed on WMF sites. Also, even for extensions that aren't for deployment on WMF sites, the MediaWiki.org community [[mediawikiwiki:Security for developers|is pretty security-conscious]], and won't hesitate to [https://www.mediawiki.org/w/index.php?title=Extension%3AGoToShell&diff=836514&oldid=836124 tag] extensions with a big loud warning if they are found or even suspected to have any possible security risks. Rest assured that Scribunto has no Microsoft logo.

::::::More and more Wikipedia templates require Scribunto in order to work. For example, {{w|Template:Essay}}, {{w|Template:Archives}}, and {{w|Template:Infobox court case}}. I'd like to be able to copy over and use these templates. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 19:05, 18 March 2015 (UTC)
::::::: I asked about adding the category tree, that's the best I can do for today. I just got out of the hospital and I am not at all well so bare with me.--[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 22:46, 20 March 2015 (UTC)
::::::::Oh! Take your rest, and get well soon. Thanks for making the heroic effort to be here at all. Your consistency is probably why BoyWiki still exists. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 22:53, 20 March 2015 (UTC)
:::::: I posted your request to the BoyWiki council to get their input. --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 22:59, 20 March 2015 (UTC)
:::::::Okay, thanks. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 01:00, 21 March 2015 (UTC)

===Response from the Wiki council===
{{Quotation|"This extension suggests adding a programming language (lua) to the wiki, accessible by all users. Nothing less!
Some people criticize us already for using javascript as security risk, that is a wiki native language...

And how many are already using wikitext efficiently?

The same thing can be done using a sampler template that could be written without this extension."}}

:So basically, they are not in favor of adding this extension. --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 18:16, 21 March 2015 (UTC)
::Okay, let me research and see if there is a way to address their concerns. There probably is. Alternatively, we can restrict editing access to the Module namespace to sysops, and have a [[Project:Requests for page imports]] page. Doing imports in that way is probably the cleanest way to bring in templates from Wikipedia anyway, because it will automatically bring in the documentation, sub-templates, etc.

::By the way, [[mediawikiwiki:Extension:Scribunto/Lua_reference_manual#Removed_functions_and_packages|here]] is a list of Lua stuff that for security and/or performance reasons isn't available to users using Scribunto. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 20:52, 21 March 2015 (UTC)

===Revised proposal===
Okay, can we present the Wiki Council with a revised proposal, to install Scribunto and also use [[mediawikiwiki:Manual:$wgNamespaceProtection|$wgNamespaceProtection]] to restrict editing of the Module namespace to bureaucrats only (or maybe to members of some even smaller group, such as "module editors", which might consist of just one person (e.g. Etenne), as long as that person is an active user who can respond to requests for imports), so as to address security concerns? See [[mediawikiwiki:Manual:Preventing_access#1.10_upwards]] for implementation details on that.

Also, so that you can easily import templates from Wikipedia, I recommend setting: <code>$wgImportSources[] = 'wikipedia';</code> For more info on how that config setting works, see [[mediawikiwiki:Manual:$wgImportSources]]. Thanks, [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 21:04, 21 March 2015 (UTC)
:Well it's like this: I can ask the Wiki Council to revisit this idea and even if they agree, I strongly suspects that the tech. staff will not... no matter how much we beg. On the other hand, they did agree to add the category tree extension (which I am very happy with BTW) and I didn't even have to suck anyone's dick to get it done :) So that is progress.... --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 13:08, 22 March 2015 (UTC)
::Technically they're correct that we can get by without Scribunto and create new templates from scratch to do everything that Scribunto would do. But the same argument could be made for ParserFunctions, Cite, etc. I would definitely include Scribunto on any list I were to make of the dozen or even half-dozen most essential MediaWiki extensions to have around, for the same reasons that ParserFunctions and Cite are essential, namely that they're so widely used in content one might want to import from Wikipedia.

::Well, maybe wait awhile and then revisit the issue? I'm not sucking their dicks, though.. Scribunto is cool but not ''that'' cool.. :)

::I would compare it to eating ass, though.. your partner might balk at first, saying "I know there's no logical reason why it would be dangerous if everything's clean, but I still don't like the thought of it." But if you keep barraging them with informative articles and explanations of the benefits for them, and saying how much it would please you and make you happy, they may eventually relent, however reluctantly. Of course, it can also be helpful to give them some time to think about it and get used to the idea.

::Also, sometimes you have to accommodate counter-requests that seem unnecessary but help put them at ease. For example, a partner may say that in order to feel comfortable eating your ass, they'll need to do it in the shower just to have maximum assurance that everything is clean. I would compare that to making the Module namespace open to editing by sysops only. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 17:05, 22 March 2015 (UTC)

== Bad faith ==

I notice that sex offender treatment programs, and the general public, tend to regard pedophiles as making arguments in bad faith. In fact, if you're someone who expresses sympathy with pedophiles and supportive of sexual freedom, they'll assume you're a pedophile selfishly seeking excuses to molest kids, because what else could explain support for such views? However, it's assumed that people who make contrary arguments act selflessly.

Isn't it normally assumed that all interest groups act selfishly, and that there's nothing wrong with this? It's assumed that in a democracy, everything will be okay because the majority will keep in check any minority factions that want to promote their own selfish views at the expense of society. But the majority, too, will do this out of selfishness.

What it comes down to is that people treat this issue differently than other issues because they have a hatred of pedophiles, regardless of whether or not they commit any crimes. They hate age-of-consent activists, not so much because they worry that they will succeed in lowering the age of consent, but because they believe "only a pedophile would make that argument" and because they hate pedophiles, they hate anyone who would make that argument.

It's not that they believe that making pro-pedophilia arguments will convince more people to commit offenses. Because after all, they believe "only a pedophile would make that argument"; therefore, it's impossible that a propensity to commit sex offenses would spread through argumentation, since only people who are already pedophiles are susceptible to believing those arguments. (They also don't believe in pedophiles' ability to refrain from committing sex offenses, even though they say that it's a choice to commit those offenses.)

The clinicians have a different attitude than the general public; they believe that through treatment, the risk of offending can be reduced. But they still believe that the risk will always be high enough that these patients will need to be intrusively monitored, and their liberty restricted. In the end, they pretty much hate pedophiles too, but they work within the framework of a system that usually releases sex offenders back into the population eventually. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 21:13, 18 March 2015 (UTC)

:''"They have god on their side"''. Case closed... [[User:User4|User4]] ([[User talk:User4|talk]]) 23:08, 18 March 2015 (UTC)

== Collateral damage ==

I was thinking, maybe one of the reasons why people hate pedophiles is because of the collateral damage from the war on pedophilia that has affected non-pedophiles. It's similar to how there was collateral damage from the war on homosexuality. Guys were afraid to hug or otherwise show affection toward each other, for fear of being considered gay, or arousing suspicions that they were gay. They also had to reject any other kinds of behaviors, mannerisms, styles of dress, etc. that might seem gay. To ward off any possible suspicions, they had to seem as anti-gay as possible at every opportunity by bashing homosexuality and homosexuals. Also, they probably resented the self-censorship and restrictions on their behavior that were necessary in order to put forth a certain appearance.

It's the same way with pedophilia. People are scared to death of arousing suspicions of being a pedophile. So they feel they can't show affection to children, for instance (e.g. by physical touch, buying them gifts, etc.), because of what people might think. To deflect any possible suspicion as much as they can, they bash pedophiles and pedophilia every chance they get. They resent having to censor themselves from showing even non-sexual love for children, and they blame it on pedophiles.

Once it became okay to be gay, there was no need for heterosexuals to try to avoid any gay-seeming behaviors, because even if someone were to draw the incorrect conclusion that they were gay, it wouldn't matter. Likewise, once it becomes okay to be a pedophile, it won't matter if someone mistakes a non-pedophile's gestures of non-sexual love for a child as motivated by pedophilia. We will all be freer to be ourselves, regardless of our orientation. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 22:08, 18 March 2015 (UTC)

== Here's a little (academic) test for you... ==

Why is the category "Scientific literature" (which I believe ''you'' created) actually erroneous? [[User:User4|User4]] ([[User talk:User4|talk]]) 23:39, 18 March 2015 (UTC)
:Easy because it should be "Academic literature" but I believe that it was you who requested I create that category and I likely did not want to argue with you over something that trivial. I know that Scientific literature actually means scientific journals and periodicals etc. As always, you are free to add your own categories as appropriate and I really hate categorizing other peoples work but since no one here seems to understand <nowiki>[[Category:MY TOPIC]]</nowiki> I am forced to add topics that I know nothing about to categories, that I care less about..then listen to you bitch because you are unhappy. I suggest if you want it in the right category.... you learn to understand our category structure and do it yourself! --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 00:09, 19 March 2015 (UTC)

:::'Easy because it should be "Academic literature"'
:: Nope. Sorry, but that is the '''''wrong answer'''''. Try ''again''.

:::"As always, you are free to add your own categories as appropriate..."

::Is that a lie, or are you simply giving a twisted version of the truth? Articles that I have included in several categories - one of which was "Encyclopedia," ''you'' have then gone back and ''removed'' the Encyclopedia category.

::So, I am "free to add [my] own categories as appropriate," and ''you'' are "free to arbitrarily decide that the Encyclopedia category is 'not appropriate'" and remove it.

::Then - how could it be that I am "free to add categories" (and Encyclopedia is ''indeed'' an "appropriate" category) given that you will just remove that category?

::Lest you forget: ''Easy because it should be "Academic literature"'' is ''not'' the correct answer. Try again. [[User:User4|User4]] ([[User talk:User4|talk]]) 01:35, 19 March 2015 (UTC)

:Well, I've felt some guilt over leaving stuff uncategorized. But it's tougher here than on Wikipedia. Wikipedia already has an established category scheme covering several million articles, so it's relatively easy to fit new articles into that scheme by looking for related articles or typing part of a possible category into [[wikipedia:Project:HotCat|HotCat]] and seeing what it suggests. Also, there are plenty of wikignomes on Wikipedia who love spending all their time categorizing other people's articles. Here, we don't always have those advantages. Also, BoyWiki's categorization scheme is a little eccentric. Maybe there's a help page about categorization somewhere? [[Help:Categories]]?

::@Lysander: "A little eccentric?" That is a ''masterful'' understatement.
:::There are a lot of sites with unusual schemes; for example, Mises Wiki has an [http://wiki.mises.org/mediawiki/index.php?title=Special%3AAllPages&from=&to=&namespace=404 argumentation namespace]. Sometimes I wonder if BoyWiki could benefit from something like that, but it would depend on users' being willing to contribute content to it. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 05:12, 21 March 2015 (UTC)

:There are BoyWiki users who sometimes dump a bunch of text into mainspace and expect others to clean it up, or maybe they figured they were going to clean it up themselves later, when they got around to it. I think to myself, couldn't they have at least written a decent, properly formatted first sentence summarizing what the article is about? But whatever, I take one for the team by fixing it. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 00:31, 19 March 2015 (UTC)

::Frankly, Just add it to the a new and most generic 2ed level or third level category you can think of. Right now, we don't have enough entries for "French artists from the 1800's born in Paris". --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 00:38, 19 March 2015 (UTC)

::::Can we also request installation of [[mediawikiwiki:Extension:CategoryTree|CategoryTree]]? It could make it easier and quicker to explore the categories and find out what's there. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 00:46, 19 March 2015 (UTC)

:::::: The problem is that it was designed for Wikipedia and many of our categories may be more BL specific. I wish I know an easy way to do this or had one one of them guys who enjoy that sort of thing. I will think about it and maybe when I am less tired and have less on my mind... I might come up with something. --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 01:05, 19 March 2015 (UTC)
:::::::I haven't noticed a problem with it on wikis other than Wikipedia. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 01:49, 19 March 2015 (UTC)

== Categories ==

Maybe one way to encourage users to categorize pages is to, when adding categories, note the category in the edit summary, like in [https://www.boywiki.org/en/index.php?title=Steganography&curid=2957&diff=19843&oldid=19456 this edit]. Then casual browsers of [[Special:RecentChanges]] will get an idea of what categories are available and be more likely to use the right ones. It occurs to me that edit summaries are a convenient way to communicate that sort of information to all users of a small wiki like this one, since everyone will see it even if they don't look at the diff.

Maybe edit summaries represent an underutilized opportunity in other ways, too. For example, I normally leave it blank when I'm expanding an article, but if the edit is adding a fact that I want to bring to the attention of all users (including those who might not have taken an interest in that article yet), that could be a quick way to tell them about it. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 02:38, 21 March 2015 (UTC)

== In Reality. ==

Hey, you guys. In reality, is [[Wikipedia]] a factual and trustworthy resource on the [[internet]]? The ultimate goal of Wiki is to be a "sum of all human knowledge". I am just wondering here whether it is a reliable resource of information to improve pages on this [[Wiki]]? [[User:Lister34|Lister34]] ([[User talk:Lister34|talk]]) 04:24, 21 March 2015 (UTC)
:Jimbo [[wikipedia:User_talk:Jimbo_Wales/Archive_38#Truth_in_advertising_.2F_the_sum_of_all_knowledge|wrote]], 'Remember, an encyclopedia is not a data dump. The word "sum" has a purpose in that statement... an encyclopedia is not "all human knowledge" it is the "sum" of all human knowledge. It is specifically delimited for very good reasons.' Inevitably some information is lost when you only keep the sum of a bunch of numbers and discard the numbers themselves. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 04:38, 21 March 2015 (UTC)
:::Thank you. could you please explain what you are tring to state here, Lysander? [[User:Lister34|Lister34]] ([[User talk:Lister34|talk]]) 05:35, 21 March 2015 (UTC)
::::Where Wikipedia lies or misleads, it's mostly by omission rather than commission. That's part of the reason why BoyWiki exists. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 05:45, 21 March 2015 (UTC)
::::: Mabe, could you list some of the times in which Wikipedia has done these things that you are talking about here? [[User:Lister34|Lister34]] ([[User talk:Lister34|talk]]) 08:29, 21 March 2015 (UTC)

::::::For example, the deletion of certain articles (see the [[Wikipedia]] article for examples). Also, the ArbCom banning of users for expressing dissident views off-wiki; who knows what articles they would've written by now if they hadn't been banned. Those users usually migrate over to wikis like BoyWiki, or wherever else they can find safe haven, so a comparison of the articles we have here to what exists on Wikipedia will give you an idea of what Wikipedia is missing. Also, when the banned users sock at Wikipedia, their articles are deleted. It creates systemic bias. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 21:32, 22 March 2015 (UTC)

::::: Hi Lister34. I have made some comments regarding problems with the Wikipedia article within a copy of the article saved here: https://www.boywiki.org/en/USER4/DRAFT/Pedophile_Wikipedia_article_criticism Perhaps those (few) comments will be useful to you in understanding some of the bias within the article. [[User:User4|User4]] ([[User talk:User4|talk]]) 22:38, 22 March 2015 (UTC)

:::::: Hello, thank you User4. Just a question. Is your page about the criticism of Wikipedia"s article about pedophilia changed or updated to match recent changes to the article?[[User:Lister34|Lister34]] ([[User talk:Lister34|talk]]) 04:01, 4 April 2015 (UTC)

::::::: I believe that I used the most recent version of the article, but I could be mistaken. Why do you ask? [[User:User4|User4]] ([[User talk:User4|talk]]) 04:20, 4 April 2015 (UTC)

== I think you are doing an excellent job at BW, for the most part. ==

I may bitch and whine about some things, things that I feel are very important. That's my nature -- to try to ''improve'' things.

But I am amazed, when I look at BW as a whole, the great stuff that you are doing, and your knowledge of things that I know ''absolutely nothing'' about (and have ''no interest'' in learning, either)!

Please take my comments and criticisms in the spirit with which they are meant -- which is to make BW better, and not to attack or criticize you personally (though sometimes that is how they may appear).

I hope you feel better soon. I know it's a drag when things go wrong with one's body. Why, I myself am currently suffering from... oh, wait... who cares about that? I just hope I live long enough to finish all the stuff that I have already started...

Anyway, best of luck with everything! [[User:User4|User4]] ([[User talk:User4|talk]]) 19:03, 22 March 2015 (UTC)

== Totally hypothetical question ==

If we lived in an alternate universe in which there were no laws against child porn, would BoyWiki allow non-sysops to upload images? [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 21:58, 22 March 2015 (UTC)

:I don't know. Maybe in that Universe, people would have learned to accept and respect each others differences and there would be no BoyWiki as we would all be one great big human family. --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 10:01, 23 March 2015 (UTC)
::Well, prior to 1982 (''[[New York v. Ferber]]''), there was still an age of consent, but there were much more robust constitutional protections of free speech. We are, in a way, on great big human family already, since we all come from the same genetic lineage; it's just an abusive family with domineering patriarchs and matriarchs. :) But the kids get rebellious sometimes and are able to successfully get away with doing what they want sometimes. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 16:25, 23 March 2015 (UTC)

== Categorization ==

It seems like it would be useful to categorize the U.S. states as [[:Category:States of the United States]] and then perhaps make that a subcategory of [[:Category:United States of America]]. We should eventually have articles for all 50 states, plus Puerto Rico and other commonwealths, territories, etc. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 18:16, 23 March 2015 (UTC)

== RE: State by state rape and abuse laws file ==

[[United_States_state_by_state_rape_and_abuse_laws]] is a much larger file than necessary, due to it being in .HTML format instead of wiki format.

Could you possibly run it through that online "convert .HTML to wiki" thingy, to reduce the file size? I can't do it myself because of my browser configuration (and I don't want to mess with how my browser is configured - it is finally working fairly correctly). [[User:User4|User4]] ([[User talk:User4|talk]]) 11:21, 24 March 2015 (UTC)
:Yes, I can give that a try. I will try to get to that today before I have to leave out...if not... when I get home latter. --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 11:35, 24 March 2015 (UTC)

::I need the page source for this... I need to take a look at what it is suppose to look like.--[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 12:04, 24 March 2015 (UTC)

::: I published a list of information, and simple lists of information ''cannot'' be copyrighted. All the information quoted is in the public domain, as they are state laws: http://www.arte-sana.com/articles/rape_statutes.pdf [[User:User4|User4]] ([[User talk:User4|talk]]) 12:37, 24 March 2015 (UTC)
::::OK, I took a look and I can do that. I thought there might be extra boxes. It might take me a day or so to fix it up ( And make it all pretty:). --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 12:48, 24 March 2015 (UTC)

:::: Before putting ''too'' much time into it, we might consider finding/creating an updated list. Those laws were the ones in effect 12 to 14 years ago, and ''many'' of those laws have been changed - and made even more draconian! [[User:User4|User4]] ([[User talk:User4|talk]]) 13:43, 24 March 2015 (UTC)
:::::I can also help you with this sort of thing, if you just need reformatting done. The most important thing, when updating lists, is to make sure you give a citation to the code section so people can check it later and verify that it hasn't changed. For example, the age of consent article lists a lot of ages of consent with no citations, and I have frequently run into articles that contradicted that information. But I couldn't tell right off the bat which was the more current information.

:::::Also, if it does change, and you happen to know the legislative history behind its changing, that's helpful to note in the U.S. state article. The U.S. state articles should ideally not only say what the law is but also describe the politics behind how those laws got to be what they are now. That's useful information for activists, scholars, etc. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 16:02, 24 March 2015 (UTC)

== RE: Changes to software that may entail security risks ==

If what we now are using works (and given that we are not exactly ''overloaded'' with user input at this point) I think we should stick with the software we have, and not have to worry about even ''potential'' security risks with newer software. "Better Safe than Sorry."

And when we are talking about "security" we don't simply mean risking having to click on the "undo" button of an article that was tampered with (or even -- in the worst-case scenario -- having to re-upload the entire wiki's contents from a backup).

When someone's ''personal security'' is at risk (their real-life identity, their livelihood, their relationships with friends and neighbors, etc.) '''''there is no ''"undo"'' button to click on'''''. [[User:User4|User4]] ([[User talk:User4|talk]]) 04:07, 25 March 2015 (UTC)

:What "newer software" are you talking about? [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 04:32, 25 March 2015 (UTC)

:I am not sure what you mean by "undo button" as this can be found under "View history". However, I am too lazy to log out right now to see if that is an option only available to Admins like the "Deleted user contributions" button. --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 13:41, 25 March 2015 (UTC)

::@Lysander: You post elsewhere:
:::Install Scribunto and also use $wgNamespaceProtection to restrict editing of the Module namespace to sysops only, so as to address security concerns.
::... and when I suggest not installing software that may involve security risks, you say, ''"What "newer software" are you talking about?"'' I mean, just ''how disingenuous'' can a person be?
::BTW -- when are you going to become a Sysop at BoyWiki? Soon?

::@Etenne: By "undue button" I mean the, for example, [https://www.boywiki.org/en/index.php?title=User:User4/DRAFT/Main_Index_of_all_BoyWiki_pages_(must_be_manually_updated_when_necessary)&action=edit&undoafter=20484&undo=20485 (undo)]
::DON'T CLICK ON THAT LINK! (unless you want to undo all the work that went into making that file!)

::I meant that if a person's life is destroyed because he is "outed" there is no (undo) for him to "click" on. If an unscrupulous (or just plain stupid) person were to become a Sysop here at BoyWiki, and if Scribunto were installed, the potential exists for an exploit that could compromise the security of visitors and users at BoyWiki, leading to their "outing" -- which no (undo) exists to remedy. [[User:User4|User4]] ([[User talk:User4|talk]]) 02:29, 26 March 2015 (UTC)
:::So maybe, instead of restricting the editing of that namespace to sysops, restrict it to bureaucrats, or some even smaller group of users (e.g. "developers" or "techs" or something). Etenne could be made the only member of that group, if that's deemed desirable. It just needs to be someone who is actively involved in the wiki and can respond to requests for imports. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 03:15, 26 March 2015 (UTC)

== To all BoyWiki users:Naming ==

The convention for naming pages is that articles should be singular whereas categories should be plural.

*Names of topics and topic categories should be singular, normally corresponding to the name of a BoyWiki. article. Examples: "Law" (which represents a body of knowledge), "France", "George W. Bush".

*Names of set categories should be plural. Examples: "Writers", "Villages in Poland".

However, I am willing to hear counter arguments to this practice or suggestions before deciding what the policy should be --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 13:17, 25 March 2015 (UTC)

:Just yesterday I noticed that Wikipedia has categories with a singular title, e.g. [[wikipedia:Category:Vagina]]. Also, there are some plural article titles, e.g.[[wikipedia:Jews]]. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 15:13, 25 March 2015 (UTC)

::You can't figure out what those two (obvious, at least, to me) errors are due to? Uh... You certainly make up in glibness what you lack in perspicacity. [[User:User4|User4]] ([[User talk:User4|talk]]) 02:37, 26 March 2015 (UTC)
:::Enlighten me. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 03:16, 26 March 2015 (UTC)
::::Hey! You didn't enlighten me about what those two errors are due to. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 04:10, 28 March 2015 (UTC)

== Deletion summaries ==

So that users browsing RecentChanges can tell at a glance what is going on, and so that posterity browsing through [[Special:Logs/delete]] without knowledge of what's happening on the wiki now can understand the reasons why, I recommend using informative deletion summaries. Revising [[MediaWiki:Deletereason-dropdown]] to list the most common deletion reasons, if it doesn't already, can be a way to do this without putting in a lot of effort. Thanks, [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 02:16, 26 March 2015 (UTC)

== There, Etenne, are you happy now? ==

Almost ''two hours'' of my life ''shot to hell'' writing [[BoyLovers_and_their_travels_around_the_world]]. And now my fingers are aching, I'm so hungry I could even eat a Big Mac, and if I don't go and piss soon, my eyes are going to turn yellow! I sure hope it was all worth it! [[User:User4|User4]] ([[User talk:User4|talk]]) 22:31, 27 March 2015 (UTC)

== Defining boylove ==

It's been said that love "is a short word, easy to spell, difficult to define, and impossible to live without." It's such an elusive and complicated concept that the Greeks came up with many different words to describe its different forms, including agápe, éros, philia, storge, (philo)xenia, latreia, etaireia, eusplahneia, omoria, pathos, pothos and piste.

There are prostitutes who put love and respect into their care for their clients, and clients who are the same way toward their prostitutes. I knew a prostitute whose customers would blow up their (the prostitute was androgynous and genderqueer) phone all the time, even after they left the area, because the clients got addicted/attached to that particular prostitute. On the other hand, there are couples, whose sexual relationships aren't considered commercial, who don't treat each other with much love and respect.

It's a great step in the right direction to not look down on other people for having relationships with people outside their age group. But what about also not looking down on people for having commercial sexual relationships? Are we going to define love in such a way as to exclude those relationships from qualifying as "loving"?

Sad to say, some guys are lonely and can't find anyone who will have sex with them unless they're helping out that person financially. That's as close an experience as they get to love. And maybe it would even fall under some of those Greek categories of love.

They don't want to exploit anyone; they just want human touch and affection. And maybe some of them also have an attraction to young people. Are they bad people for having all those qualities? In many western countries, society has set up all sorts of divisions between the generations so that it's hard to have access to kids unless you're a family member, teacher, etc. or you engage in risky activities such as looking for kids online. Therefore, it's understandable that some people wanting to have sexual relationships with children (whether long-term or short-term) would go to other countries, where young and older people mingle more freely. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 22:58, 27 March 2015 (UTC)

== Would you please advise the other editors ==

Would you please advise the other editors ''not'' to edit my contributions until I have had a chance to work on them myself for awhile?

I understand all the "edited unmercifully" stuff, but still -- when I create an article I should have the right to work on it awhile without others jumping in and making major modifications, shouldn't I? If I were to do the same to some of the absolute **** being created by others recently, I'm afraid it would be "likely to cause problems" -- something that I'm sure we all wish to avoid. No? [[User:User4|User4]] ([[User talk:User4|talk]]) 03:57, 28 March 2015 (UTC)
:You could use [[:Template:Inuse]] or something. Or create it in the draft namespace or your userspace and then move it. By the way, you could've come to me directly, and I would've told you the same thing, which might have resolved this without needing to involve a third person. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 04:09, 28 March 2015 (UTC)

== Learned helplessness ==

One of our editors seems determined, by his article submissions, to foster [[Learned Helplessness]] among visitors to BoyWiki.

This is "providing aid and assistance to the enemy," and goes against the ''very reason'' that BoyWiki exists!

Is treason "sufficient cause" for excluding such an editor?

:[[User:User4|User4]] ([[User talk:User4|talk]]) 15:08, 28 March 2015 (UTC)

== I'm getting really sick of this jerk ==

He moves things around without asking first.

He renames things at his whim (to incorrect names)

He creates articles that harm BoyWiki, and give BoyLovers a bad name.

He edits the text of other users' comments. (YOU could have moved my comment from that "Frank" page, but ''you didn't''. He decided ''he'' knows ''better'' than you.)

He has vandalized a number of my pages already, either removing material that is ''actually'' relevant, or doing other stupid and absurd things.

He has made himself into a new Sysop here - he does ''whatever he wants to do''. And, no, some of what he does CANNOT be "undone". Where is the stuff he removed from the O'Carrol "Radical case" book article? It appears to be gone forever -- I spent 2 hours trying to find it. It is GONE!

And, to top it all, I now ''refuse'' to read whatever comments he makes. He ''does not'' respond to questions from me, he ''changes the topic'' instead of responding, he ''refuses to admit'' when he makes a mistake (and he makes ''a lot'' of mistakes), etc. etc. So, reading (or responding) to his comments (for the most part) is a complete waste of time.

'''''TELL THAT ASSHOLE TO KEEP HIS FUCKING HANDS OFF OF MY SUBMISSIONS!'''''

**[[User:User4|User4]] ([[User talk:User4|talk]]) 18:01, 28 March 2015 (UTC)
:It would have been nicer if you had said "I'm getting really sick of this user's ''behavior''". Also, if you wanted to provide a deletion rationale on the page itself (rather than its talk page), you should've done that as a parameter to a suitable template, e.g. [[:Template:Prod]] or [[:Template:Delete]].

:Unfortunately, I'm now pretty much wiki-homeless. I have nowhere to go, where (1) I haven't been kicked off, and (2) my content is within the project scope. Basically, what happens is, I get labelled as being part of group X, and therefore group Y doesn't like me because group Y hates group X; but group X will say "we don't like him either; he's not really one of us and we don't want to be associated with him."

:It kinda reminds me of NAMBLA. Homophobes hate NAMBLA because the Bible says sex between males is bad. But the mainstream gay movement hates NAMBLA too, because they don't want to be associated with pedophilia. Everyone else who might otherwise be sympathetic to NAMBLA just ignores them because they figure, "I better not defend them, or people will think I'm one of them." [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 18:12, 28 March 2015 (UTC)

== Scribunto ==

[[wikipedia:User:BJorsch_(WMF)|Brad Jorsch]] [[mediawikiwiki:Thread:Extension_talk:Scribunto/Security_concerns/reply_(4)|writes]], "Lua is particularly well-designed for sandboxing, and was thoroughly reviewed by [[wikipedia:User:Tim Starling|Tim Starling]], who is one of the WMF's top security and performance experts, as part of the process of developing Scribunto. When using the standalone interpreter, only a simple "server" runs in the full environment; most Scribunto code is loaded in a sandbox that has all "dangerous" functions removed, and user code is further loaded in another sandbox within the sandbox. When using the luasandbox PHP extension, the "dangerous" functions are not loaded into the Lua interpreter in the first place, and user code is still loaded within an inner sandbox.

"With the standalone interpreter, memory and CPU time limits are enforced using Linux's ulimit mechanism, while with the luasandbox PHP extension they are built into the extension itself.
As for "The same thing can be done using a s[i]mpler template that could be written without this extension", if that's actually true for your situation then you may not actually need Scribunto. But on Wikipedia and other WMF projects, there were many templates (particularly things like "substr") that are now much faster and simpler with Scribunto, and there are other things that have been done with Scribunto that were effectively impossible before." [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 23:21, 29 March 2015 (UTC)

== RE: Usefulness of the new article, "Issues in Child Abuse Accusations (with abstracts) " ==

If someone should happen to have an interest in ''legal issues'' surrounding so-called "child abuse," then this list provide a ''plethora'' of (relatively) ''unbiased'' articles which can be drawn upon when creating new articles for BoyWiki -- articles which would ''then'' be ''of value'' to BoyWiki.

Instead of so much of the recent crap that has been recently added as "legal articles". ;)

*[[User:User4|User4]] ([[User talk:User4|talk]]) 01:15, 30 March 2015 (UTC)

== How about a little rationality here with regards to all these recent "bits and pieces" articles? ==

How come all those little these bits and pieces about "child porn" and "child trafficking" etc. etc. that have been appearing on BoyWiki lately, and which claim (without being warranted) to have the status of "articles" (though they contain very little information of any real value), are not simply incorporated into the main Child abuse article or the Child pornography article, where they really belong?

And, BTW, does that annoying "You have new messages from another user" thing ever just go away? I mean, in the morning my ''alarm clock'' eventually stops ringing when I ignore it. I think that message should just go away, too, if I ignore it and don't read any of those messages.
* [[User:User4|User4]] ([[User talk:User4|talk]]) 11:18, 30 March 2015 (UTC)
:Merging and redirecting is always an option. As for the notification, just click on it and then navigate away without reading the messages. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 18:21, 30 March 2015 (UTC)

== "You don't need to have any experience in making Web sites or writing HTML: it's as easy as making a post on your favorite message board." ==

RE: Correct namespaces

What do you want - valuable articles that get people thinking and learning, or crap that is "in the correct name space" but ''doesn't''? Huh?

I'll make a deal with you - I'll write the good stuff, and you deal with the "namespaces," OK?

And tell that yo-yo that ''snide remarks'' are not in the best interest of BoyWiki, especially when coming from someone who ''contributes little of real value'' but directs those snide remarks at someone who ''does'' "add value" to BoyWiki.

:(Move log); 05:09 . . Lysander (Talk | contribs) moved page USER4/DRAFT/Save our children from the abnormfoodexuals! to User:User4/DRAFT/Save our children from the abnormfoodexuals! ‎'''''(another failure to get the namespace and username correct (it's case sensitive))'''''

Hey -- ''"User4 posts good, like a user should."''

So what do you want - ''good grammar'' or ''good articles?''

*[[User:User4|User4]] ([[User talk:User4|talk]]) 04:25, 31 March 2015 (UTC)

== Essays, articles, and dummies who criticize others without thinking first... ==

*"Lysander (Talk | contribs)‎ (Created page with "Who wrote this? User4? There should be an essay box template used that gives attribution and lets the user know at a glance that they're reading an essay rather than anything.."

This (what he probably considers to be a valid) "comment" about what is (very obviously -- as well as '''''categorized as such''''') an ''essay'' demonstrates that at least one of our "users" here is not "all on the ball"...

"''Who wrote this?''" he asks "''User4?''"

It seems he doesn't even know how to view the "history" page of articles, either.

Why doesn't that user fix all the ''many many many problems'' with the (so-called) "articles" that ''he'' has submitted, before criticizing the submissions of ''others''? That "Frank" junk article he submitted is ''still'' full of errors, none of which (I believe) he has corrected yet.
* [[User:User4|User4]] ([[User talk:User4|talk]]) 19:13, 31 March 2015 (UTC)

Oh, and by the way...
*https://www.google.bg/search?q=Thomas+Frank+mexico+boys&sa=G&gbv=1&sei=tgkbVaLPBsvzaq6ZgeAF
:Now, what is ''still'' wrong with his Frank article?
*[[User:User4|User4]] ([[User talk:User4|talk]]) 20:58, 31 March 2015 (UTC)
::I'm confused, so if there's anything in that article that can be fixed, please fix it; otherwise, I guess we can just delete it. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 21:17, 31 March 2015 (UTC)

== Capitalization of article titles ==

There is and/or has been confusion regarding what should be the "correct" capitalization of words within titles of articles, particularly when the article is about a publication such as a book. A large number of redirects have been created.

This means that links to articles may become "broken" should these redirects be deleted. This then requires that a large number of articles be edited to fix the "broken links". This problem also makes articles look unprofessional -- the visitors expect given links to function, and when the links ''do not'' function, the editor of the article appears incompetent. How can we avoid these kinds of problems?
** [[User:User4|User4]] ([[User talk:User4|talk]]) 12:43, 2 April 2015 (UTC)
:By fixing, rather than deleting, double redirects. Also, we should establish a site-wide standard concerning capitalization, if it doesn't exist already. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 15:59, 2 April 2015 (UTC)

== (Potentially) Dangerous changes made by (perhaps) unwitting pseudo-sysops ==

The following could be '''''an extremely serious threat''''' to the personal security of visitors who do not understand how e-mail works, how their IP address can be collected and compromised, and how LEO gather information.

https://www.boywiki.org/en/User:Lysander/EmailAllChanges

I suggest that a tech person (who -- I know -- is unavailable) ''immediately review'' the wisdom of BoyWiki endangering visitors with this kind of "honeypot"-type facility.

'''''THIS IS NOT A JOKE!'''''

This is ''very'' dangerous! And there should be a review of the access to editing rights of ''any user'' who attempts this kind of thing on BoyWiki ''without first consulting with the sysop!''
*[[User:User4|User4]] ([[User talk:User4|talk]]) 23:29, 3 April 2015 (UTC)
:Well, no changes have been made. No one can make changes to the software with out access to the server. Believe me no one is going to make dangerous changes to the wiki and BTW, the wiki doesn't even record your IP. If a mistake was made, all someone would see is a random number --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 23:48, 3 April 2015 (UTC)

== What is this website's stance on pedophilia and sexual attractions to prepubscents? ==

He, What is this website's stance on pedophilia and sexual attraction toward prepubescents? I would like to know. Thank s.. [[User:Lister34|Lister34]] ([[User talk:Lister34|talk]]) 03:57, 4 April 2015 (UTC)
:That a boylover is a boylover. I try to make BoyWiki as inclusive as I can however as an [[Ephebophile]], BoyWiki very likely over represents my POV. --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 09:13, 4 April 2015 (UTC)

== This day in gay history ==

This link gives hits to a blog that gives info perhaps useful to your Date entries:
*https://www.google.com/search?hl=en&source=hp&q=%22THIS+DAY+IN+GAY+HISTORY%22++site%3Ahttps%3A%2F%2Fmasteradrian.wordpress.com%2F&btnG=Google+Search&gbv=1
*[[User:User4|User4]] ([[User talk:User4|talk]]) 02:31, 6 April 2015 (UTC)

== Templates ==

One way to encourage people to finish articles that were left in an untidy state is to use maintenance templates, which will automatically categorize those pages. Then when people are bored, they can look through those categories for stuff in need of more work. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 02:37, 6 April 2015 (UTC)

== Please stop right now and take a look at this immediately -- Thanks. ==

https://www.boywiki.org/en/Pederastic_relationships_in_history_TEST
*[[User:User4|User4]] ([[User talk:User4|talk]]) 11:50, 6 April 2015 (UTC)

:Yes, thank you. I can use that as some of the references are somewhat confusing for my old brain (without something to reference myself). I can merge the two. --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 12:01, 6 April 2015 (UTC)

::I (almost) hesitate to add that ''I fixed all the 240+ references in that article I did in only about an hour and a half of work'' (and taking into account that I'm in a dead tired zombie state right now), while you have spent ''days'' on your version. How about I teach you some better editing techniques, huh?
:* [[User:User4|User4]] ([[User talk:User4|talk]]) 12:27, 6 April 2015 (UTC)

::I forgot to add this -- I can fix all the links to point to the original article (hoping that it will remain on the internet) and readers will be able to see all the ''other'' material the article references (and some of that information ''does'' need to be extracted and integrated into our article, too).
:*[[User:User4|User4]] ([[User talk:User4|talk]]) 12:34, 6 April 2015 (UTC)

::THERE HAS ALSO BEEN PREPARED A PDF VERSION OF THIS FILE, AVAILABLE AT:
:::HISTORICAL PEDERASTIC RELATIONSHIPS.pdf (283kB)
:::*https://anonfiles.com/file/ba91001bdf68e05a277c79da4c28c633
... that may be useful to you Etenne when editing, and perhaps as a supplement for folks to download.
:*[[User:User4|User4]] ([[User talk:User4|talk]]) 13:03, 6 April 2015 (UTC)

Etenne, ''please'' talk to me about editing techniques. I hate to see you spend time doing unnecessary work when your time can be spent better on other things, OK?
*[[User:User4|User4]] ([[User talk:User4|talk]]) 20:06, 7 April 2015 (UTC)

:: You keep saying that but you don't add anything about editing techniques... I assume they are not top secret?:) --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 20:08, 7 April 2015 (UTC)

::: I had a bunch of notes prepared in response, and some links as well, but the links were bad (sites were down or have vanished from the Internet) and while researching to find archived copies of those things (which took about an hour of my time), I then overloaded my system and it crashed. A reboot was necessary. When I came back online, I ran across some ''other'' things that were fairly quick and easy to do (you saw the new articles) so I went ahead and did those as I felt they were very important, interesting, and useful for visitors.
::: Are you going to use
::: *https://www.boywiki.org/en/Pederasty_in_ancient_Greece
::: If so, I can use that as an example of easier editing with regards to fixing the note refs.
:::*[[User:User4|User4]] ([[User talk:User4|talk]]) 15:08, 8 April 2015 (UTC)

----
::: ''Are you going to use''
::: *''https://www.boywiki.org/en/Pederasty_in_ancient_Greece''

Yes, no, maybe... right now, I have more to do that I will ever have time to finish.

So feel free to use that as an example.--[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 16:13, 8 April 2015 (UTC)

::::OK. First you need the really great (free) editor Notetab.exe, but the NoteTab light free version.
::::It only works if you are using Microsoft Windows. If you are ''not'' then it becomes more complicated -- you need to install Wine on a Unix system to use it.
::::There is a copy here:
::::http://www.keepandshare.com/doc/view.php?id=7535721&da=y
::::but it is NOT a .ZIP file, it is the NoteTab light setup file. It has been renamed to a .ZIP file because that site does not allow .EXE files. So it was renamed.
::::The site of the creator of the NoteTab programs -- NoteTab pro and NotTabe light -- is for some reason not available. Here is a link to their archived site which tells about their product:
::::*http://web.archive.org/web/20150331003554/http://www.notetab.com/
:::: Download the file (NT.ZIP) from the keepandshare link above, and rename it to NoteTab_Light_Setup.exe. Then run the .EXE file to install NoteTab Light on your computer.
::::Are you with me so far?
::::*[[User:User4|User4]] ([[User talk:User4|talk]]) 17:18, 8 April 2015 (UTC)
Aren't there a lot of {{w|Comparison of text editors|better alternatives}}? I like {{w|Notepad++}}. On Ubuntu, I use {{w|Komodo Edit}}. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 17:47, 8 April 2015 (UTC)

== Tell me what is next on your agenda to do, OK? ==

You should download the NoteTab light program as I said. There's another one (right up your alley!) called Editeur.exe (C'est très bien, mon ami!) but it only works in Windows XP and not later versions. But how can I advise you ''if you won't give me feedback!''
*[[User:User4|User4]] ([[User talk:User4|talk]]) 21:02, 8 April 2015 (UTC)

== Thank you ==

It is kind of you to clean up the material I am importing. The fact is that my eyesight has grown a lot weaker since the days I was editing Wikipedia, and I just do not have the stamina to spend long hours at the screen in the evening, as I did then. One request, I would like someone to bring in THIS image from wikipedia for the [[Athenian pederasty]] article I just uploaded: https://upload.wikimedia.org/wikipedia/en/d/dc/Love_gift_-_Calyx_krater_Aegisthos_painter_ca_460_BCE.jpg

Also, as an alternative to deleting the categories at the end of the articles, they could be created here in this wiki.

Another idea to discuss with the others. The English predominance of this wiki is perhaps not in anyone's best interest. Would you consider renaming it Paiswiki? It is also less ostentatious when working on it at the local cafe. Call that the "Starbucks test." Someone should be able to stare at your screen and have no idea what the hell you are doing. [[User:Haiduc|Haiduc]] ([[User talk:Haiduc|talk]]) 23:04, 8 April 2015 (UTC)
:I think we already have that image. I will look for it and if not I will add it tomorrow. According to some the name is already Etenne wiki:)--[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 23:43, 8 April 2015 (UTC)
here it is File:AEGISTHOS PAINTER -460c Love gift (Kunsthistorisches Museum Wien IV-1102) 852x1030.jpg

== Tools an editor needs to save time ==

OK. First you need the really great (free) editor Notetab.exe, but the NoteTab light free version.

It only works if you are using Microsoft Windows. If you are not then it becomes more complicated -- you need to install Wine on a Unix system to use it.

There is a copy here:

http://www.keepandshare.com/doc/view.php?id=7535721&da=y

but it is NOT a .ZIP file, it is the NoteTab light setup file. It has been renamed to a .ZIP file
because that site does not allow .EXE files. So it was renamed.

The site of the creator of the NoteTab programs -- NoteTab pro and NotTabe light -- is for some reason not available. Here is a link to their archived site which tells about their product:

http://web.archive.org/web/20150331003554/http://www.notetab.com/

Download the file (NT.ZIP) from the keepandshare link above, and rename it to NoteTab_Light_Setup.exe. Then run the .EXE file to install NoteTab Light on your computer.

Are you with me so far?

User4 (talk) 17:18, 8 April 2015 (UTC)

== I can take you step-by-step through fixing this new article ==

This is the "raw" conversion:

https://www.boywiki.org/en/Pederasty_in_the_modern_world

We can do the article ''together'' (how romantic!) and you can see how it is done. OK?
*[[User:User4|User4]] ([[User talk:User4|talk]]) 16:24, 9 April 2015 (UTC)

:I just dug up the original, at time of deletion. Check it out, it should make your lives easier. [[User:Haiduc|Haiduc]] ([[User talk:Haiduc|talk]]) 00:10, 10 April 2015 (UTC)

Pederasty in the modern world

2015-04-10T00:08:46Z

Haiduc: Here is the last and best version before its deletion

In the past century, the term '''pederasty''' has seen a number of different uses. In the classic and academic sense, it refers to the erotic relationship between an adult male and an [[adolescence|adolescent boy]] (see [[pederasty]]). Such relationships may be sexually expressed or not, consensual or nonconsensual, sentimental or commercial, and their legality will vary depending on local [[age of consent]] laws, sexual assault laws, and prohibitions on [[homosexuality]]. The term can also be employed of the attraction of the man to the boy, whether or not reciprocated. ''See [[Pederasty in the modern world#Academic definitions|definitions]] below''

Pederasty is contrasted with the other two forms of male homosexuality, [[androphilia]] and [[Two-spirit|gender-structured relations]], which are currently prevalent in modern industrialized societies. It is generally not used for [[lesbian]] relations.

The term has also been used, at times in legal parlance, to refer to relations with minors below the age of consent regardless of sex or age. ''See [[Pedophilia]], [[Child sexual abuse]], and [[Statutory rape]]''

An alternative use has been to describe anal intercourse with either males or females, regardless of age. ''See [[sodomy]] and [[anal intercourse]]''

{| style="clear: right; float: right;"
|-
|[[Image:European age of male erotic emancipatio.jpg|thumb|300px|Age of consent by country for European]]
|}

==Lexicological considerations==
{{Original research|date=May 2008}}

In modern anthropologic and sexologic parlance, "pederasty" is used as a generic term to describe the cultural phenomenon of erotic relations between men and adolescent boys, whether chaste or of a sexual nature. However, dictionary definitions of the practice reduce it to anal intercourse, ranging from moralistic ones based on the Christian discourse on homosexuality (Oxford Compact Edition, 1971, gives, "Unnatural connexion with a boy; sodomy.") to ones focused on the mechanics of a sexual act (Merriam-Webster (on-line edition) gives, "Pederast: one that practices anal intercourse especially with a boy")[http://www.m-w.com/dictionary/pederasty], or even "insertion of the penis into the anus." Definitions such as these have been criticized as "a homophobic hijacking of a word originally introduced as a polite, learned term, an alternative to ugly words like 'bugger' and 'Sodomite'"{{Fact|date=May 2008}}

In 1980 under the aegis of [[National Organization for Women]], feminists adopted a resolution on [[lesbian]] and gay rights, which defined pederasty as "the involvement of children by adults in sexual activity," claiming that "over 90% of all pederasts are heterosexual males who seek out young girls as their victims." The text of the resolution read:"Whereas, pederasty is an issue of exploitation and violence, not affectional/sexual preference/orientation." <ref>{{cite book|title=We are Everywhere: A Historical Sourcebook of Gay and Lesbian Politics|author=Mark Blasius, Shane Phelan|year=1997|
publisher=Routledge|page=468-469|id=ISBN 0415908582}}</ref><ref>National Organization for Women; "DELINEATION OF LESBIAN RIGHTS ISSUES 1980"</ref> This resolution was in effect for nineteen years, and was superseded by another which did not broach in any way the topic of pederasty.<ref>National Organization for Women; "DELINEATION OF LESBIAN RIGHTS ISSUES 1980"</ref>

The modern popular restriction of that definition to the sexual component of such relationships is also due on one hand to the primacy of sexological discourse in contemporary western culture, and on the other to the demise of pederasty as a social institution. {{Fact|date=May 2008}} Thus in its contemporary sense, pederasty figures as a sub-category of what some sexologists term [[ephebophilia]], the attraction of an adult towards adolescents, regardless of sex. {{Fact|date=May 2008}} Nonetheless this medicalization of desire is not widely accepted, and these categories do not figure in any international catalogue of mental dysfunctions.{{Fact|date=May 2008}}

Currently, the term or its [[cognate]] has been appropriated to describe any sexual relations between an adult male and a boy. Sometimes (as in the French ''pédé),'' it is used for all male [[homosexuality]] - often in a [[pejorative]] sense. In the English-speaking world the term is now popularly used to describe sexual relations between adults and boys below the [[age of consent]] in their respective community. In the news media and in common parlance, the term tends to be used as a synonym for [[pedophilia]], even though the latter typically designates sexual contact between adults and prepubescent children, which is distinct from pederasty's application to relations between adults and youths who have reached puberty. {{Fact|date=May 2008}}

==Academic definitions==

In sexology, anthropology and history, the term "pederasty" has generally been used to describe relationships and desires that conform more to the classical understanding of the practice than to its modern interpretations. {{Fact|date=May 2008}}

The ''Encyclopedia of Gary, Lesbian, Bisexual and Queer Culture'' defines pederasty as "The erotic relationship between an adult male and a youth, generally one between the ages of twelve and seventeen, in which the older partner is attracted to the younger one who returns his affection"<ref>glbtq "Pederasty"[http://www.glbtq.com/social-sciences/pederasty.html]</ref> and also as "the relationship between a man and a pubescent or postpubertal boy, generally under the age of eighteen" further indicating that that "modern industrial societies have by and large rejected traditional pederastic relationships." [http://www.glbtq.com/glossary.php?word=Pederasty&part= glbtq glossary] This status is seen by some not as the result of premeditation, but as a stage in the evolution of modern society's relationship to love and sexuality, in what has been called a "natural history of desire."<ref>Andrews, Walter and Kalpakli, Mehmet. 2005 ''The Age of Beloveds: Love and the Beloved in Early-Modern Ottoman and European Culture and Society'', (p.11)Duke University Press.</ref>

==Legal status==
{{Original research|date=May 2008}}

The legal status of pederastic relations varies from country to country. In many countries they are allowed and included with other same-sex relations, with certain restrictions factoring the ages of the participants and their respective social roles. In other countries they are completely forbidden. In some cases this is due to laws regarding homosexuality, in others it is due to an age of consent that excludes all or most of the teenage years.

Where legal, pederastic relationships, just as relationships with adolescent girls, are restricted by law in that persons in authority are not permitted to establish intimate relations with those under their control, and relations with youths below a given age are forbidden, under often severe penalties.

Parental control of such relationship is rarely legislated. The [[Netherlands]] has recently experimented with a statute granting parents a measure of oversight over their offsprings' early sexual lives by not prosecuting adults in relationship with adolescents between the ages of twelve and sixteen unless a parent (or social worker) filed a formal complaint. That law was in effect from the 1970s to 2000 {{Fact|date=May 2008}} when it was repealed in favor of a blanket prohibition of sexual contact between adults and youths under sixteen. A similar regulation is presently in effect in Brazil. {{Fact|date=May 2008}}

In some jurisdictions, as part of human rights campaigns granting the same freedoms to same-sex relationships as to heterosexual ones, the age of consent for homosexuals and heterosexuals is being equalized at age 16.<ref>{{cite news | title = Guernsey may lower gay age of consent | url = http://www.pinknews.co.uk/news/articles/2005-1993.html | publisher = [[Pink News]] | date = [[2006-07-18]] | accessdate = 2007-09-20 }}</ref><ref>{{cite web | title = Gay sex at 16 legal, Man | url = http://www.pinknews.co.uk/news/articles/2005-2222.html | publisher = [[Pink News]] | date = [[2006-08-14]] | accessdate = 2007-09-20 }}</ref>

==Fragmentation of the gay liberation movement==
{{Original research|date=May 2008}}

The [[gay liberation]] movement was in part inspired by, and included, prominent pederasts such as [[Oscar Wilde]], [[André Gide]], [[Paul Goodman]] and [[Allen Ginsberg]]. {{Fact|date=May 2008}} Likewise, prominent homosexuals defended consensual relationships between adults and adolescents. {{Fact|date=May 2008}} For example, [[Larry Kramer]], an AIDS activist and homosexual author writes:

:''In those instances where children do have sex with their homosexual elders, be they teachers or anyone else, I submit that often, very often, the child desires the activity, and perhaps even solicits it, either because of a natural curiosity that will or will not develop along these lines, or because he or she is homosexual and innately knows it. This is far from "recruitment." Obviously, there are instances in which the child is unwilling, and is a victim of sexual abuse, homo- or heterosexual. But, as with straight children anxious for the experience with someone of the opposite sex, these are kids who seek solicit, and consent willingly to sex with someone of the same sex. And unlike girls or women forced into rape and traumatized, most gay men have warm memories of their earliest and early sexual encounters; when we share these stories with each other, they are invariably positive ones.''
::Kramer, L (1981) ''Reports from the Holocaust.'' NY: St. Martin's Press p.234)

However, in several countries the abolition of laws against sodomy coincided with a separation between the ephebephile and [[androphilia|androphile]] camps of the [[gay liberation]] movement (though, as part of the [[sexual revolution]], the legal [[age of consent]] was lowered somewhat and usually set as equal to that for [[heterosexual]] sex).

In the late [[1970]]'s the defense of pederasty was picked up by [[NAMBLA]], an organization that presses for the abolition of age of consent laws, and that may be associated with the introduction of the [[euphemism|euphemistic]] ''man-boy love'' as an alternative to ''pederasty,'' a term viewed by some as compromised by prejudice. {{Fact|date=May 2008}} The expulsion of this organization from the [[International Lesbian and Gay Association]] in [[1994]] seemed to create a definitive break between the ephebephile and adult-homosexual camps.{{Fact|date=May 2008}} A progression from pederasty to [[homosexuality|egalitarian homosexuality]] has been hypothesised, but is not fully accepted (see external links). {{Fact|date=May 2008}}

David Thorstad, of [[NAMBLA]], who asserts that pederasty is "love between a man and a youth of 12 to 18 years of age, claims that "middle-class homosexuals, lesbians, and feminists" say pederasty "has nothing to do with gay liberation." While he admits that others define it as sexual abuse, he does not share this view. <ref>{{cite web|title=Speech to the Semana Cultural Lesbica-Gay|author=David Thorstad|year=1998|work=NAMBLA|url=http://www.nambla.org/pederasty.htm}}</ref>

Homosexuals today, while distancing themselves from the practice of modern-day pederasty, often discuss the history of pederasty interchangeably with the history of homosexuality. {{Fact|date=May 2008}} If they did not do so, they would have to disavow any link between homosexuality and most of the historical figures who practiced – and the artistic works which were inspired by – same-sex love. {{Fact|date=May 2008}} That is not the case, however: modern-day androphilic men have consistently cited as their forebears Western artists with pederastic leanings.{{Fact|date=May 2008}}

==Cultural influences==
{{Original research|date=May 2008}}

During the twentieth century, a number of artists with pederastic leanings attained prominence. [[André Gide]], [[Thomas Mann]], [[Henry de Montherlant]], [[Eric Satie]], [[Benjamin Britten]], [[Pier Paolo Pasolini]], [[Fernando Vallejo]], and [[Allen Ginsberg]] were inspired in various degrees by their pederastic attractions — even if these may at times have been denied or hidden. In popular culture, images and themes with pederastic origins or sub-texts continued to surface, though the implied messages underwent changes over time.{{Fact|date=May 2008}} For example, in the early years of the century, Zeus' abduction of Ganymede, stripped of its erotic symbolism, makes its appearance in Budweiser beer advertising.

In mid-century, [[Batman]], a popular comic strip hero, was denounced by psychologist [[Fredric Wertham]] for his association with his assistant, [[Robin (comics)|Robin]], an adolescent boy. Wertham claimed that the pair led young people to normalize homosexual relationships. {{Fact|date=May 2008}} The studios and the public continued to toy with the sexual ambivalence between the two until the late sixties. {{Fact|date=May 2008}} In [[1969]] [[Robin (comics)|Robin]] was removed from the series and later allusions to Batman's pederasty (fiercely repudiated by Batman's character) became the domain of unsympathetic antagonists, such as the [[Joker (comics)|Joker]] in the [[1989]] graphic novel ''[[Arkham Asylum: A Serious House on Serious Earth]]''. {{Fact|date=May 2008}}

[[Image:QAF1.jpg|thumb|200px|''Queer as Folk'' Series 1 [[DVD]] Cover]]
Erotic attraction between men and boys has been explored in a number of films, fictional as well as documentary. These have taken a range of views, from negative to neutral to positive. For a list of such films, see [[Pederastic filmography]]. Likewise, it has been featured on television, as in the British serial [[Queer as Folk (UK TV series)|Queer as Folk]] which depicted a gay household including a fifteen year old boy exploring his sexuality. {{Fact|date=May 2008}} The theater also has addressed the topic, most recently in the play [[The History Boys]], which blends both comedy and tragedy, with multiple layers and themes, including growing up, the wider purpose of education in adult life, pederasty, teaching methods, homosexuality, and the English education system.{{Fact|date=May 2008}}

==Advocacy of pederasty==

A number of modern writers, artists and scientist have advanced various arguments in defense of pederastic emotions, and liaisons. {{Fact|date=May 2008}} [[André Gide]] reflected on his own experiences: <blockquote>''I love boys with a sensual curiosity, a voluptuousness, a foolishness, which has often led me to run after them as if I were their age, staying out too long in the rain to help find a ball...I remember tarrying with B. in a haystack, my clothes full of bits of straw because I could not resist his pure blue eyes...To destroy the pederasty [within you] is to destroy you as well, your whole nature and personality...I think pederasty is a good thing, that such affection can spring up between man and boy to stir affectionate friendship where in each can find exaltation, protection, and challenge.''</blockquote>

Moreover, advocates of the normalization of pederasty have cited scientific studies conducted in recent decades, which suggest that pederasty may not necessarily cause psychological harm. Several studies of sexual relations between adults and young people (including a range of relationships including incest and forcible rape, as well as pederasty) indicate that many youths do experience
serious and long-lasting harm as a result of their participation in intergenerational relationships, in particular when those involve coercion, violence, or parental mental disease. However, no risk factor independent of these has yet been identified and the studies indicate that a certain percentage of youths involved in intergenerational relationships
report no serious or long-term harm as a result.{{ref|bauserman}},{{ref|beitchman1}},{{ref|beitchman2}},{{ref|brown}},{{ref|constantine}},{{ref|kilpatrick}}

Probably the best known of these studies is [[Rind, et al.|A Meta-Analytic Examination of Assumed Properties of Child Sexual Abuse Using College Samples]], a study carried out by Rind, ''et al.'', and published in the [[Psychological Bulletin]] in 1998. Noting that prior research regarding adult-minor sexual relationships tended to rely on medical and legal samples (that is, individuals receiving psychological treatment, or engaged in legal proceedings), the researchers used a statistical method known as [[meta-analysis]] to analyze samples of college students from 59 previously conducted studies on adult-minor sex. The study found that, of the college males who as minors had had sexual experiences with adults, a majority reported those experiences as having either a neutral or positive impact. The study concluded: "Adolescents are different from children in that they are more likely to have sexual interests, to know whether they want a particular sexual encounter, and to resist an encounter that they do not want. Furthermore, unlike adult-child sex, adult-adolescent sex has been commonplace cross-culturally and historically, often in socially sanctioned forms, and may fall within the 'normal' range of human sexual behaviors."{{ref|rind}}

==Criticisms of pederasty==

Pederasty is a controversial practice, and a number of different accusations are leveled against it. Religious sources continue to group it in the same moral category as homosexuality in general, labeling both practices "unnatural" and "perverse". Self-described child abuse prevention organizations assert that it is impossible for non-adults to offer "informed consent" to sexual activity - arguing that "consent" assumes certain knowledge and life experiences that a child or teenager is unlikely to have.[http://www.prevent-abuse-now.com/frcrebut.htm] Many in the psychological community view adult-minor sexual relations as dangerous to the mental health of the minor.<ref>[http://faculty.ncwc.edu/toconnor/psy/psylect09.htm The Psychology of Sexual Predation & Pedophilia] O'Connor, Dr. Tom. North Carolina Wesleyan College, October 13, 2005.</ref> Finally, abusive illegal pederastic relationships often are reported in the media, validating certain aspects of such accusations. Such relationships may raise issues of morality and functionality, agency for the youth and parental authority. [http://www.glbtq.com/social-sciences/pederasty,2.html]

===Religious opposition===

Religious opposition to pederasty makes no distinction between legal and illegal practices, but opposes all such relationships basing itself on scriptural arguments.

Some "gay-positive" writers, in their work of interpreting Christian teachings, have concluded that [[Paul (apostle)|Paul's]] criticism of same-sex love do not target those for whom such affections come naturally, but rather those who indulge such pleasures by choice, with the example given being "the Hellenistic practice of erotic behavior with young males." Their work suggests that religious opposition to same sex relations should restrict itself to pederastic relationships, with their presumed abuse of power. But a position paper of the [[Anglican Church]] rejects that contention, claiming that, <blockquote>''The Graeco-Roman "ideal" did not entail erotic love of children, but of young (teenage) males, of the same age that young woman would be given in marriage. Frequently the more mature male was only slightly older than the partner. Had Paul intended to proscribe pederasty by using these terms (such as we understand pederasty today), he had recourse to many other more precise terms. In fact, the discussion in Romans, with its inclusion of female homoerotic behaviour, indicates that exploitation and victimisation were not the issue. (Paul has a lot to say about the abuse of power elsewhere).'' [http://www.augustinecollege.org/papers/EH_00_3.htm Position paper: How Is Homosexuality Understood in Scripture, Tradition, and in Contemporary Theology]</blockquote>

The Catholic Church, while itself implicated in scandals over pederasts in its clergy, is at the same time one of the main groups working to prohibit the practice of pederasty, whether in its legal or illegal manifestations. On Feb. 2, [[1961]] the [[Holy See|Vatican]] issued
a document, “Instruction on the Careful Selection and Training of Candidates for the States of Perfection and Sacred Orders,” barring from the priesthood anyone who has "perverse inclinations to homosexuality or pederasty."[http://www.msnbc.msn.com/id/9436430/] Then, in [[1992]], the Church organized an international congress in [[Bangkok]] on "The Abuse of Children in Prostitution and Pornography," using the occasion to call for pederasty to be declared a "crime against humanity."

===Secular opposition===

Secular opposition, unlike religious opposition, does not target pederasty per se, but distinguishes between practices which are legal and those that are illegal. {{Fact|date=May 2008}} Thus, same-sex relations with male as well as female youths, when against the law, are opposed by many groups, from law enforcement to [[NGO]]'s such as ECPAT (End Child Prostitution, Child Pornography and Trafficking of Children for Sexual Purposes) [http://www.ecpat.net/eng/index.asp] - a non-religious group working to combat the commercial exploitation of children, such as child prostitution and trafficking in children. Where the relations are permitted by law, as in the case of non-commercial relations with youths above the age of consent, considered legally to fall under the category of legitimate homosexual relationships, secular groups have not expressed an opinion.{{Fact|date=May 2008}}

===Accusation of abuse===

Men in such relationships are accused of being necessarily materialistic and manipulative. The claim is that the older partner's interest in the younger is always purely for sexual gratification, and that beneath a guise of caring or loving, and a veneer of acceptability of endowing the younger partner with "choice", these relationships are universally damaging to the youth because they are based on mutual deception. The attention given by the older to the younger is assailed as fundamentally self-interested, and the claim is made that the youths are discarded once past the age of attraction.

==Criminality==
While sexually expressed pederasty can be lawful within certain legal boundaries in many jurisdictions, several types of laws are usually brought to bear on such relationships. [[Age of consent]] laws set a lower limit on the age at which youths are enfranchised to enter into a sexual relationship with another person. This limit varies from one jurisdiction to another, ranging from the early teens to the early twenties.

Other laws restrict adults who are in positions of authority over a youth from entering into a sexual relationship with that youth. However, no laws criminalize love relationships which are not sexually expressed. Relations between adults and youth are also subject to generally applicable laws against [[rape]] and [[kidnapping]].

There have been a number of publicized cases of illegal pederastic activity involving the Internet and, more specifically, the use of [[webcam]]s. [[Justin Berry]], a teenager in [[Bakersfield, California|Bakersfield]], [[California]], began using a webcam at the age of 13, and shortly thereafter received offers of money and gifts from viewers in exchange for disrobing and performing sexual acts. He later created a subscription service aimed at pederasts. Berry ended up meeting at least two viewers/subscribers and had allegedly illegal sexual contact with both men. Berry ultimately shut down his service and, in exchange for immunity from prosecution on allegations of producing and distributing child pornography, assisted authorities in arresting several of his customers, including the men he met, who he alleged were engaging in illegal sexual conduct with other under-age webcam operators; In television and print interviews, Berry expressed anger towards the men and satisfaction at their arrests.<ref>"Boy joins a sordid online world through his Webcam." Eichenwald, Kurt. ''New York Times,'' December 23, 2005.</ref>

Another possible case of pederastic abuse is the disappearance of [[Alex Mechisvili]], an eleven year old boy of Georgian descent living in northern [[Greece]], after revealing to his parents that he had seen "what happens to kids who are not supervised by anyone." When the local [[Roma people|Roma]] clan head, reputed to be the crime boss of [[Veria]] was questioned by the mother of the missing child about his possible complicity, he is reputed to have answered, "No. We don't steal children that old."<ref>{{cite news | first = Malcolm | last = Brabant | publisher = BBC News, Athens | title = Lost Greek boy may be sex victim | url = http://news.bbc.co.uk/2/hi/europe/6331801.stm | date = [[2007-02-06]] | accessdate = 2007-09-20 }}</ref>

In a case alleged to involve both kidnapping and rape, [[Michael J. Devlin]] was indicted in early 2007 for abducting and sodomizing, over the course of several years of captivity, a boy in his early teens.<ref>{{cite news | first = Christopher | last = Leonard | publisher = Associated Press | title = Child porn charges added to Mo. case | date = [[2007-03-07]] | accessdate = 2007-09-20 | url = http://www.topix.com/state/mo/2007/03/child-porn-charges-added-to-mo-case }}</ref>

==Censorship==
The history and scope of pederasty has been the subject of extensive censorship. In the West, the topic was suppressed in academic circles for much of modern history. The unspoken ban was broken only in 1905 by the German historian Erich Bethe with his study ''Dorian Boy-Love: its Ethic, its Idea.''<ref>Georges Dumézil, Preface in ''Homosexuality in Greek Myth'' by Bernard Sergent, Boston, 1984</ref> In the USA, as late as [[2005]], Haworth Press withdrew from publication a volume on homosexuality in classical antiquity titled ''Same-Sex Desire and Love in Greco-Roman Antiquity and in the Classical Tradition of the West.'' This was in response to criticism from American right-wing groups that objected to book's depiction of classical pederasty, as well as to the substance of a chapter by the American academic Bruce Rind which integrated observations from history, anthropology, and zoology, and which was interpreted by some readers as advocating pedophilia.

The publisher, in a letter to the editors, attempted to exonerate Rind from the accusation and conceded that the article was sound, but stood by his decision to withdraw it "to avoid negative press" and "economic repercussions."<ref>"Kathryn Rutz, vice president for editorial development at Haworth, said in an e-mail message that the press had received about 20 e-mail messages in the 24-36 hours after the WorldNetDaily article appeared, and that the flurry of messages prompted a “vigorous” discussion among the press’s top officials.

“Issues on the table,” she said, “included freedom of speech, consequences of negative publicity, personal objections to the subject matter, and resistance to what might appear to be caving in to a particular group with its own right-wing agenda.”

Ultimately, Rutz said, the decision to cancel the book was based on the fact that “the final article by Bruce Rind is construed by some as being sympathetic to pederasty,” which she emphasized that the press does not “in any way support or endorse.”

Rutz said the decision “can on one level be considered a business decision. Our customer base is large and the number of disciplines we cover is large. Because 95 percent of our customers would likely be opposed to anything even remotely construed as sexual abuse apologetics, publishing this paper would be a bad business decision.”"Doug Lederman, "Pressure Prompts Publisher to Punt," in ''Inside Higher Ed'' Sept. 27, 2005 [http://insidehighered.com/news/2005/09/27/publish]</ref><ref>Article in the Halifax ''The Chronicle Herald''[http://thechronicleherald.ca/NovaScotia/456746.html]</ref>
[[Image:Budweiser ad - Zeus and Ganymede 1906.jpg|right|thumb|200px|'''''“Modern Version of Ganymede” Introduction of Budweiser to the Gods''''' ''Theatre Magazine,'' February 1906]] Later Haworth reversed course and announced that the book and journal would be published, but without Rind's controversial essay. Mr. Rind's essay is to be published in a future "supplementary volume" of ''The Journal of Homosexuality'', together with counterarguments advanced by his critics. [http://chronicle.com/daily/2005/10/2005101202n.htm]

The very existence of discussions of pederasty is often condemned and suppressed. In a 2002 review of a work on Albanian folklore by Robert Elsie, Thornton Edwards suggests that a four page examination of pederastic practices would have been better served by a one-paragraph treatment.<ref>Thornton Edwards, "A Dictionary of Albanian Religion, Mythology and Folk Culture. - book review" ''Folklore,'' April, 2002</ref>

Eastern historical material is also reported to be systematically distorted. In his monograph on same-sex relations in the pre-modern Middle East, Khaled El-Rouayheb demonstrates how [[Persia]]n and [[Arab]]ic love poetry and other literary material is routinely heterosexualized or devalued in critical studies authored by post-colonial Arab and Islamic scholars. (El-Rouhayeb, 2005)
Under the rule of both the [[Pahlavi dynasty]] monarchy and the [[Islamic Republic]] in Iran, [[Janet Afary]] claims that "Classical Persian literature — like the poems of [[Farid al-Din Attar|Attar]] (died 1220), [[Rumi]] (d. 1273), [[Saadi|Sa’di]] (d. 1291), [[Hafez]] (d. 1389), [[Jami]] (d. 1492), and even those of the 20th century Iraj Mirza (d. 1926) — are replete with homoerotic allusions, as well as explicit references to beautiful young boys and to the practice of pederasty." She further states that "professors of literature have been forced to teach that these extraordinarily beautiful gay love poems aren’t really gay at all and that their very explicit references to same-sex love are really all about men and women." [http://www.gaycitynews.com/gcn_432/iraniansourcesquestion.html]<ref>Janet Afary & Kevin Anderson, ''Foucault and the Iranian Revolution: Gender and the Seductions of Islamism,'' (University of Chicago Press, 2005</ref>

==Pederastic themes in advertising==
{{main|Sex in advertising}}
Commercial interests have upon occasion made recourse to graphic material evocative of pederastic themes. Early in the 20th century, [[Anheuser-Busch]] made use of a depiction of [[Zeus]]'s abduction of [[Ganymede (mythology)|Ganymede]] for a Budweiser beer ad campaign.

More recently, a number of ads for [[Calvin Klein]] jeans in [[1995]] depicting partially clad teenage boys were accused of having a pederastic subtext. Critics targeted the novelty of tapping the sexuality of teenage boys, rather than teenage girls. Also, they pointed out a perceived "obvious man-boy sexual subtext." <ref>[http://rossolson.org/homosexuality/pedophilia_chic1.html Pedophilia Chic Weekly Standard, June 17, 1996]</ref> The ads were pulled after only a short run in the face of public disapproval.

== See also ==
{{Commons|Pederasty}}
{{Wikiquote|Pederastic proverbs}}
*[[Age disparity in sexual relationships]]
*[[Chickenhawk (sexuality)|Chickenhawk]]
*[[Friendship]]
*[[Historical pederastic couples]]
*[[Homosexuality]]
*[[Mentoring]]
*[[Pedophilia and child sexual abuse in films]]
*[[Pederasty]]
*[[Pederasty in ancient Greece]]
*[[Platonic love]]
*[[Roman Catholic sex abuse cases]]
*[[Sagging (fashion)]]
*[[Sex in advertising]]
*[[Sodomy]]
*[[Twink (gay slang)]]

== References and notes ==
 {{reflist}}

;Academic
;
#{{note|AndrewsKalpakli}}Andrews, Walter and Kalpakli, Mehmet. 2005 ''The Age of Beloveds: Love and the Beloved in Early-Modern Ottoman and European Culture and Society'', (p.11)Duke University Press.
#{{note|bauserman}}Bauserman, R. & Rind, B. 1997. "Psychological Correlates of Male Child and Adolescent Sexual Experiences with Adults: A Review of the Nonclinical Literature," ''Archives of Sexual Behavior'' 26:105-141.
#{{note|beitchman1}}Beitchman, J. H., Zucker, K. J., Hood, J. E., DaCosta, G. A., and Akman, D. 1991. "A Review of the Short-term Effects of Child Sexual Abuse," ''Child Abuse & Neglect'' 15:537-556.
#{{note|beitchman2}}Beitchman, J. H., Zucker, K. J., Hood, J. E., DaCosta, G. A., Akman, D. and Cassavia, E. 1992. "A Review of the Long-term Effects of Child Sexual Abuse," ''Child Abuse & Neglect'' 16:101-118.
#{{note|brown}}Browne, A. and Finkelhor, D. 1986. "Initial and Long-term Effects: A Review of the Research" in D. Finkelhor (Ed.), ''A Sourcebook on Child Sexual Abuse (pp. 143-179). London: Sage.
#{{note|constantine}}Constantine, L. L. 1981. "The Effects of Early Sexual Experience: A Review and Synthesis of Research" In L. L. Constantine and F. M. Martinson (Eds.), ''Children and Sex'' (pp. 217-244). Boston: Little, Brown and Company.
#{{note|kilpatrick}}Kilpatrick, A. 1987. "Childhood Sexual Experiences: Problems and Issues in Studying Long-range Effects," ''The Journal of Sex Research'' 23:173-196.
#{{note|rind}}Rind, B., Bauserman, R., and Tromovitch, P. 1998. "A Meta-Analytic Examination of Assumed Properties of Child Sexual Abuse Using College Samples," ''Psychological Bulletin'' 124(1):22-53.

;General
*[http://www2.rz.hu-berlin.de/sexology/GESUND/ARCHIV/GUS/INDEXATLAS.HTM ''Growing Up Sexually: A World Atlas'']

;Europe
*''Questioning Power Hierarchies: Michael Davidson and Literary Pederasty in Italy'' by Sergio Rigoletto [http://www.sussex.ac.uk/spt/1-4-3-1.html]

;Japan
* ''Cartographies of desire: male-sexuality in Japanese discourse, 1600-1950,'' by Gregory Pflugfelder, Berkeley: University of California Press, 1999. ISBN 0-520-20909-5
* ''Japanese pederasty and homosexuality,'' by K.A. Adams, in the ''Journal of Psychohistory,'' 2002 Summer;30(1):54-66

;The Western Hemisphere

;Muslim Lands
* Maarten Schild. ''The Irresistible Beauty of Boys - Middle Eastern attitudes about boy-love.'' Paidika, Vol.1, No.3.

* Khaled El-Rouayheb. ''Before Homosexuality in the Arab-Islamic World, 1500-1800'' Chicago, 2005

== External links ==
*[http://www.infopt.demon.co.uk/social19.htm Intergenerational and Egalitarian Models]
*[http://www.androphile.org/preview/Culture/Greece/greece.htm The Androphile Project – The World History of Male Love: Male Love in Greece]
*[http://www.mmkaylor.com Michael Matthew Kaylor, ''Secreted Desires: The Major Uranians: Hopkins, Pater and Wilde'' (2006)] (This 500-page, scholarly volume is available as an open-access PDF)
*[http://tcrnews.blogspot.com/2007/09/sexuality-modern-world-and-catholic.html The Catholic Church and Sexuality]

[[Category:Modern pederasty| ]]
[[Category:Sexual orientation and identity]]
[[Category:Sexuality and age]]
[[Category:Censorship]]

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[[ru:Педерастия]]

Albanian pederasty

2015-04-09T03:39:07Z

Haiduc:

Albanian pederasty was a practice reported by many Western travelers in the nineteenth century [1] [2] including Edvard Westermarck [3], John Cam Hobhouse, who in his diary [4], indicates that pederasty was " openly practiced, "and Johann Georg von Hahn [5], also known as" the father of Albanian studies. "[6] According to these reports was comunente and socially accepted that young people between sixteen and twenty-four years seduce boys of twelve to seventeen. [5]

In literature, the older lover is called Ashik (from the Arabic ishq, "passionate love") and the beloved, dyllber (from turkish Dilber, "beautiful") [7]. A Gheg married at the age of 24 or 25 years, and then usually but not always, gave up the love with the boys.

The practice was limited with the advent of communism in 1944. [8]

Although homosexual relations were common among the predominantly Muslim, have been reported even among Christians, for whom there was also a special ceremony performed by a priest in church to seal the union, called vellameria (Albanian vella, "brother" and marr, "to accept"). Jealousy was a frequent occurrence, and sometimes men arrived to commit murder because of a boy. [9]

According Naecke: "Albanians in the north have a love of all excited to spend time with beautiful young men. Their passion and their jealousy is so strong that even today sometimes there are cases of suicide ... In addition, it is true that when are held union-fellowship they are blessed by the priests - the two partners who share the Eucharist immediately after "[10].

Travelers who visited the country, including the French historian François Guillaume Frederick (Baron de Vaudoncourt) and George Gordon (Lord Byron) also mention of Ali Pasha of interest for this kind of love, describing his harem of beautiful young , which drew not only her lovers, but even his most trusted associates, like the greek Athanase Vaya, who became his right arm as well as a general [11].

Some Western observers signaled the practice with a negative light. François Pouqueville, the consul general of Napoleon in Albania between 1805 and 1815, the Albanians accused of being "no less profligate in this regard that the other inhabitants of modern Greece, without any apparent idea of the enormity of the crime." [ 12]

Others present it as overwhelmingly positive, particularly in light of European cultural values of the educated public of the period, which was intended for publication.

Hahn documents a number of poems homosexual Ghega, such as:

S'gjen ndonji ZOK qi Kendon, you gjithe jane and little qajne. The Duron mjeri Ashik knows little fort, and some Prejano dyllberit dajne. Dilli, qi len mengjes it is you, or Djali, kur Kur me I zallandise kthen SYT 'and SEZ' Shpirt ment Prejano Kres' I gremise. You will not find any bird that sings, They all sit and weep alone. The poor lover, how strongly resists, [because] it is separated from his beloved. When the sun rises in the morning, is like you, boy, when you're near me. When your dark eye rests on me, It leaves the reason of my head.

========== to be edited:

Hahn documents a number of Geg pederastic poems, written by one poet, such as the following:

S'gjen ndonji zok qi kendon,
Te gjithe jane e po qajne.
I mjeri ashik sa fort po duron,
Prej dyllberit po e dajne.

Dilli, qi len ne mengjes
Si ti, o djal, kur me zallandise
Kur me kthen syt' e zes'
Shpirt ment prej kres' mi gremise. You'll find no bird that sings,
They all just sit and cry.
The poor lover, how strongly he endures,
[For] they separate him from his beloved. The sun, when it rises in the morning,
Is like you, boy, when you are near me.
When your dark eye turns upon me,
It drives my reason from my head.

— Neçín of Përmet, son of Ali Pasha Frakulli, mid 19th century; translation by Nicholas Zymaris

The intensity of the feelings is reflected in native pederastic poetry such as the following verse.

Të kálli Hasán káfpeja
Të mos bánish Bajrám,
Se kështú qen’ka bes’e feja. Núri yt, o Suleimán!
Bukurínë t’a dha Zot yn,
Mos ubán makrúr.
Tyj, o cun, të púthça syt’,
E t’udjéksha nur. Hasan, you slanderous whore
Who won’t celebrate Bairam,
For thus they were from honor and faith. Your radiance, O Suleiman!
Your beauty was given you by our Lord,
Be not so proud.
O that I may kiss your eyes, boy,
And burn up in your radiance.

— Neçín of Përmet; tr. Nicholas Zymaris

Pashalik of Ioannina

According to historians the harem of the Muslim Albanian leader of Ioannina, Ali Pasha (during Ottoman rule), consisted of some hundreds of young girls and good looking boys[13]. A local south Albanian folk song mentions:
Original Translation
C'e pandeh, o, Ali Pasha? What thing you, oh Ali Pasha?
Mos jemi çupa nga Narta We're not the girls from Arta
edhe djemi nga Gjirokastra and the boys from Gjirokastër
të loç ti me 'ta nga nata Like those you play with at night
See also

Pederasty
Pederasty in the Middle East

Sources

Erich Bethe, Die dorische Knabenliebe: ihre Ethic und ihre Idee 1907
Robert Elsie, A Dictionary of Albanian Religion, Mythology, and Folk Culture
J.G. von Hahn, Albanische Studien, 1854, p. 166
Paul Näcke, Jahrbuch für sexuelle Zwischenstufen, vol. ix, 1908, p. 327
Edward Westermarck, "Homosexualität." Translated by L. Katscher

Notes

^ Bethe, Rheinisches Museum für Philologie, 1907, p. 475
^ Näcke, Jahrbuch für sexuelle Zwischenstufen, vol. ix, 1908, p. 327
^ Robert Deam Tobin, Warm Brothers: Queer Theory and the Age of Goethe (New Cultural Studies Series) p.58
^ The Diary of John Cam Hobhouse (October 20th, 1809)
^ a b J.G. von Hahn, Albanische Studien, 1854, p.166
^ Robert Elsie, A Dictionary of Albanian Religion, Mythology, and Folk Culture p.202-3
^ http://www.eskimo.com/~nickz/orth_gay.txt
^ Michael Worton, Nana Wilson-Tagoe National Healths: Gender, Sexuality and Health in a Cross-Cultural Context p.48-50
^ Havelock Ellis, Studies in the Psychology of Sex, Sexual Inversion, Ch.I
^ Edward Carpenter, Intermediate Types among the Primitive Folk p.127
^ Stephen O. Murray and Will Roscoe, Islamic Homosexualities, p.189-191
^ Murray, op.cit.
^ Pyrrhus Ruches. Albanian historical folksongs, 1716-1943: a survey of oral epic poetry from southern Albania, with original texts. Argonaut, 1967 p. 19

Categories: Pederasty | LGBT history in Albania

Tellak

2015-04-09T01:29:26Z

Haiduc: Any one who has been to a hammam will appreciate this

[[Image:Tellak - Huban name.jpg|thumb|250px|right|'''Tellak''' Detail of an illustration from the ''Hubanname'' ''(The Book of the Handsome Ones),'' an 18th century [[Pederasty#The Ottoman Empire|homoerotic]] work by the Turkish poet [[Fazyl bin Tahir Enderuni]].]]

Traditionally, ''[[tellak]],'' masseurs in the Turkish [[hammam]]s - the public baths in the [[Ottoman empire]], now relegated to a more recreational role - were [[Pederasty#The Ottoman Empire|young boys]] who soaped and scrubbed the clients. They were recruited from among the ranks of the [[Dhimmi|non-Muslim subject nations]] of the Turkish empire, such as [[Greeks]], [[Armenians]], [[Jews]], [[Albanians]], [[Bulgarians]], [[Roma people|Roma]] and others.

Their roles were not just as washers, but also as adolescent [[Prostitution|sex workers]]. Ottoman texts (such as the ''Dellakname-i-Dilküşa,'' an 18th century work by Dervish Ismail Agha at Ottoman Archives, Süleymaniye, Istanbul), record their names, physical features and national origin, how many times they could bring their customers to orgasm, and the details of their fees and services.

At times the relationship between a tellak and his client became intensely personal. It is recorded that in the mid-18th century, a [[janissary]] - a type of fighting man in the Ottoman army - had a tellak for a lover. The latter was kidnapped by the men of another regiment and given over to the use of their commander. A days-long battle between the two janissary regiments ensued, which was brought to an end only by the intervention of the Sultan, who had the tellak hanged.

The tellak role lost its sexual aspect in the early years of the twentieth century, as a result of the increasing westernization of the [[Turkish Republic]], and now is filled by adult attendants who specialize in more prosaic forms of scrubbing and massage but the term ''hamam oğlanı'' (bath boy) in Turkish still indicates a homosexual.

==See also==
*[[Circassian beauties]]
*[[Culture of the Ottoman Empire]]
*[[Devshirme|Devşirme system]]
*[[Hammam]]
*[[Harem (household)|Harem]]
*[[Köçek]]
*[[Ottoman Turkish language]]
*[[Prostitution]]

[[Category:Turkish culture]]
[[Category:Bathing]]
[[Category:Prostitution]]
[[Category:LGBT history]]
[[Category:Pederasty]]

William Johnson Cory

2015-04-09T01:26:03Z

Haiduc: Wiki version 1 December 2009 ; Must be merged with expanded article currently there

[[Image:William Johnson Cory.jpg|thumb|William Cory]]
'''William Johnson Cory''' (1823–1892), born William Johnson, was an educator and [[poet]], born at [[Torrington]], and educated at [[Eton College|Eton]], where he was afterwards a renowned master, nicknamed ''Tute'' (short for "tutor") by his pupils. After Eton, he studied at [[King's College, Cambridge]] where he gained the chancellor's medal for an English poem on Plato in 1843, and the Craven Scholarship in 1844.<ref>{{Venn|id=JHN842W|name=Johnson <nowiki>[post Cory]</nowiki>, William}}</ref> He was a brilliant writer of Latin verse. Although best known for ''Heraclitus'' his chief poetical work is ''[[Ionica (anthology)|Ionica]]'', a collection (including homoerotic and [[pederasty|pederastic]] poems) showing a true lyrical gift.

Considered an exemplary school teacher, called "the most brilliant Eton tutor of his day", he strove to educate boys who might become future leaders, and numbered among his former students members of Parliament, cabinet ministers and several prime ministers. Despite his great gifts, he was forced to resign, aged nearly fifty, suspected of at least condoning homosexual activity. After leaving Eton in 1872, after inheriting an estate at Halsdon he assumed the surname of Cory. He married late in life and died not long after.

==Teaching and writings==
Cory became an assistant master at Eton in 1845 right after graduating from Cambridge. As a pedagogue he insisted on the centrality of personal ties between teacher and student. The historian [[G. W. Prothero]] described him as "the most brilliant Eton tutor of his day." Arthur Coleridge described him as "the wisest master who has ever been at Eton." Among his former pupils are numbered several statesmen of the period, among whom [[Archibald Primrose, 5th Earl of Rosebery|Lord Rosebery]]; Capt. [[Algernon Drummond]]; [[Reginald Brett, 2nd Viscount Esher|Reginald Baliol Brett, 2nd Viscount Esher]]; [[Henry Scott Holland]]; Francis Eliot; W. O. Burrows; [[Howard Overing Sturgis]]; [[Charles Wood, 2nd Viscount Halifax]]; Lord Chichester; and [[Arthur Balfour]].

Cory is well noted for a letter in which he poignantly and succinctly articulates the purpose of education. His words are taken by many as a justification for studying [[Latin]]. The full quotation goes thus:

<blockquote>At school you are engaged not so much in acquiring knowledge as in making mental efforts under criticism. A certain amount of knowledge you can indeed with average faculties acquire so as to retain; nor need you regret the hours you spent on much that is forgotten, for the shadow of lost knowledge at least protects you from many illusions. But you go to a great school not so much for knowledge as for arts and habits; for the habit of attention, for the art of expression, for the art of assuming at a moment's notice a new intellectual position, for the art of entering quickly into another person's thoughts, for the habit of submitting to censure and refutation, for the art of indicating assent or dissent in graduated terms, for the habit of regarding minute points of accuracy, for the art of working out what is possible in a given time, for taste, for discrimination, for mental courage, and for mental soberness. Above all, you go to a great school for self-knowledge. [http://www.etoncollege.com/william_cory.aspx Eton College]</blockquote>

==Influence on homoerotic thought==
Johnson has been described as the "coach" of the cult of Victorian pederasty, a role that he carried out through his interactions with his students at Eton<ref>Michael Matthew Kaylor, ''Secreted Desires: The Major Uranians: Hopkins, Pater and Wilde'' (2006); p.xvi</ref> as well as his literary output.<ref>Brian Reade, ''Sexual Heretics: Male Homosexuality in English Literature from 1850 to 1900''</ref> In 1858 Johnson published a book of [[Uranian]] poems, ''Ionica,'' written in 1850 in the space of two weeks and dedicated to one of his pupils, the "pretty-faced" Charles Wood, later Lord Halifax. The second part, titled ''Ionica II'' was privately printed in 1877. The book was widely read and caused a stir also at Oxford, where [[John Addington Symonds]] and [[Walter Pater]] were undergraduates – and friends – at the time. Symonds, given the book by his tutor, [[John Conington]] – himself a friend of Johnson's, was deeply moved by it and wrote Johnson seeking advice about his analogous feelings, receiving in response <blockquote>''A long epistle on [[pederasty|paiderastia]] in modern times, defending it and laying down the principle that affection between people of the same sex is no less natural and rational than the ordinary passionate relations.''<ref>''Sodom on the Thames: Sex, Love, and Scandal in Wilde Times'', Morris B. Kaplan pp110-111</ref></blockquote>''Ionica'', considered to be an inspiration and example to the Uranian poets that followed, is itself thought to be the first work of that school.

In 1872, after twenty seven years of service to the school, he was forced to resign from his position at [[eton college| Eton]] under a cloud of suspicion for improper relations with boys. That same summer, during the course of a trip through Europe with two favorite students, Charles Williams and "Ivy" Bickersteth, a second tragedy struck. Bickersteth came down with a fever in Germany, and a couple of days later died. Eventually Johnson adopted the name "Cory," married, became a father and set up house in London. He maintained close contact with many of his students for the rest of his life.

Another pupil influenced by Johnson's philosophy was [[Oscar Browning]], who returned to Eton as a Master and also engaged in passionate - if chaste - friendships with his own pupils. He did not long outlast his former teacher, being forced out on trumped-up charges three years later, an event widely considered to have been triggered by his intimacy with his pupils.

Among Johnson's works are a number of educational texts which were in use at Eton during his time there, and which continued to be used after his departure but with his name removed. He is also the author of the well-known [[Eton Boating Song]], which became an anthem of the British elite.

In 1924, an entire book devoted to Cory was printed, entitled ''Ionicus''. The author was [[Reginald Brett, 2nd Viscount Esher]], one of the most eminent and powerful men of his time. The boy Reginald had begun a correspondence with Cory at the age of 16, and continued it until the time of Cory's death, a sign of very high esteem, indeed. The dedication mentions three Prime Ministers (Rosebery, Balfour, and Asquith) "who at Eton learnt the elements of high politics from IONICUS."

==Notes==
{{reflist}}

==See also==
*[[Eton college]]
*[[Historical pederastic couples]]

==External links==
{{Wikiquote}}
{{Wikisource|Author:William Johnson Cory}}
* [http://www.mmkaylor.com Michael Matthew Kaylor, ''Secreted Desires: The Major Uranians: Hopkins, Pater and Wilde'' (2006)], a 500-page scholarly volume that considers the prominent Victorian writers of Uranian poetry and prose, such as Johnson (the author has made this volume available in a free, open-access, PDF version).
*[http://www.archive.org/details/ionicawithbiogra00coryuoft ''Ionica''. With biographical introd. and notes by Arthur C. Benson (1905)]

{{A Short Biographical Dictionary of English Literature}}

{{DEFAULTSORT:Cory, William Johnson}}
[[Category:1823 births]]
[[Category:1892 deaths]]
[[Category:People from Great Torrington]]
[[Category:Alumni of King's College, Cambridge]]
[[Category:English poets]]
[[Category:Old Etonians]]
[[Category:Victorian pederasty]]

Bacha bazi

2015-04-09T01:13:16Z

Haiduc: Adding material from Wikipedia 21 April 2009 to top of existing page, may need to be merged.

[[Image:Samarkand A group of musicians playing for a bacha dancing boy.jpg|thumb|''Dance of a bacchá (dancing boy)'' [[Samarkand]], (ca 1905 - 1915), photo [[S. M. Prokudin-Gorskii]]. [[Library of Congress]], Washington, DC.]]
In the settled oasis region of Central Asia ([[Turkestan]]), entertainers known as '''bacchá''' (a [[Turkic languages|Turkic]] term borrowed from [[Persian language|Persian]] ''bacche'' بچه‌ "child, young man, calf") were once common, and constituted the [[prostitution|commercial]] and [[transgender]] side of the local [[Pederasty|pederastic]] tradition known as ''bacchabozlik''.

A bacchá, typically an adolescent of twelve to sixteen, was a performer practiced in erotic songs and suggestive dancing. He wore resplendent attire and makeup, has been considered by some as [[cross-dressing]] or actual transgender expression, but contested by others such as historian and anthropologist [[Anthony Shay]] as being more akin to [[Situational sexual behavior|situational homosexuality]]. The bacchá was appreciated esthetically for his androgynous beauty, but was also available as a [[sex worker]]. The boys were drawn from the ranks of the underclasses, as the profession was as much despised as it was admired. In some Southwest Asian provinces they were often [[Armenia]]n Christians and [[Jew]]s, while in Central Asia and Afghanistan they were both [[Muslim]]s and Jews. {{Fact|date=August 2007}}

The bacchás were trained from childhood and carried on their trade until their beard began to grow. Once they matured out of the trade, some were set up by their patrons in business as merchants, but most boys were left to their own, often meager, resources.

Though after the [[Russian Turkestan|Russian conquest]] the ethnic tradition was suppressed for a time by [[tsarist]] authorities, early Russian explorers were able to document the practice. It was resurgent in the early years of the twentieth century as the boys were increasingly sought as entertainers by the new Russian ([[Russian Orthodox Church|Orthodox]]) settlers, a practice criticized in the Central Asian Russian press of the time. {{Fact|date=March 2009}}

The bacchá tradition waned in the big cities after [[World War I]], forced out for reasons that historian Anthony Shay describes as "[[Victorian era]] [[prudery]] and severe disapproval of colonial powers such as the [[Russian Empire|Russians]], [[British Empire|British]], and [[French colonial empires|French]], and the post colonial elites who had absorbed those Western colonial values."<ref>{{ Citation
| last=Shay
| first=Anthony
| title=The Male Dancer in the Middle East and Central Asia
| publisher=
| place=
| year=
| url = http://artira.com/danceforum/articles/shay_maledancer.html
| accessdate = 2008-07-07
}}</ref>

The practice of keeping dance boys still persists in northern [[Afghanistan]], where many men keep them as status symbols. Some of the individuals involved report being forced into sex, while others report strong emotional and physical bonds formed over the course of relationships lasting many years, often into the boys' adulthood. At times the relationships interfere with the man's marriage. Occasionally the boy will marry his lover's daughter when he comes of age. The authorities are attempting to crack down on the practice as "un-Islamic and immoral acts" but many doubt it would be effective since many of the men are powerful and well-armed former commanders.<ref>{{cite news|url=http://www.reuters.com/article/newsOne/idUSISL1848920071119?pageNumber=3&virtualBrandChannel=0&sp=true|publisher=[[Reuters]]|title=Afghan boy dancers sexually abused by former warlords|date=[[2007-11-18]]|accessdate=2007-11-24}}</ref>

==Travellers' accounts==
A number of western travellers through Central Asia have reported on the phenomenon of the bacchá. Visiting Turkestan in 1872-3, Eugene Schuyler observed that, "here boys and youths specially trained take the place of the dancing-girls of other countries. The moral tone of the society of Central Asia is scarcely improved by the change". His opinion was that the dances "were by no means indecent, though they were often very lascivious". At this date there were already signs of official disapproval of the practice.{{Quotation|These ''batchas'', or dancing-boys, are a recognised institution throughout the whole of the settled portions of Central Asia, though they are most in vogue in [[Bukhara|Bokhara]] and the neighbouring [[Samarkand]]. In the [[Khanate of Kokand|khanate of Khokand]] public dances have for some years been forbidden - the formerly licentious [[Khan (title)|Khan]] having of late put on a semblance of morality and severity.... In [[Tashkent]] ''batchas'' flourished until 1872, when a severe epidemic of [[cholera]] influenced the [[Mullah]]s to declare that dancing was against the precepts of the [[Qur'an|Koran]], and at the request of the leaders of the native population, the Russian authorities forbade public dances during that summer.|}} Schuyler remarked that the ban had barely lasted a year, so enthusiastic were the [[Sarts]] for a ''bazem'' "dance". He further describes the respect and affection the dancers often received:{{Quotation|These ''batchas'' are as much respected as the greatest singers and ''artistes'' are with us. Every movement they make is followed and applauded, and I have never seen such breathless interest as they excite, for the whole crowd seems to devour them with their eyes, while their hands beat time to every step. If a ''batcha'' condescends to offer a man a bowl of tea, the recipient rises to take it with a profound obeisance, and returns the empty bowl in the same way, addressing him only as ''Taxir'', 'your Majesty', or ''Kulluk'' 'I am your slave'. Even when a ''batcha'' passes through the bazaar all who know him rise to salute him with hands upon their hearts, and the exclamation of ''Kulluk''! and should he deign to stop and rest in any shop, it is thought a great honour.|}}He also reports that a rich patron would often help establish a favorite dancer in business after he had grown too old to carry on his profession.<ref>Eugene Schuyler, ''Turkistan: Notes of a Journey in Russian Turkistan, Khokand, Bukhara and [[Yining|Kuldja]],'' (London: Sampson, Low, Marston, Searle & Rivington) 1876 Vol.I pp132-3</ref>

Count [[Konstantin Konstantinovich Pahlen]], during his travels through the area in 1908-1909, described such dances:{{Quotation|Cushions and rugs were fetched, on which we gratefully reclined, great carpets were spread over the court, the natives puffed at their narghiles, politely offering them to us, and the famous Khivan bachehs made their entrance. Backstage, an orchestra mainly composed of twin flutes, kettle drums, and half a dozen man-sized silver trumpets took up its stand. Opposite us a door left slightly ajar led to the harem quarters. We caught a glimpse of flashing eyes as the inmates thronged to the door to have a good look at us and watch the performance.

The orchestra started up with a curious, plaintive melody, the rhythm being taken up and stressed by the kettle drums, and four bachehs took up their positions on the carpet.

The bachehs are young men specially trained to perform a particular set of dances. Barefoot, and dressed like women in long, brightly-coloured silk smocks reaching below their knees and narrow trousers fastened tightly round their ankles, their arms and hands sparkle with rings and bracelets. They wear their hair long, reaching below the shoulders, though the front part of the head is clean shaven. The nails of the hands and feet are painted red, the eyebrows are jet black and meet over the bridge of the nose. The dances consist of sensuous contortions of the body and a rhythmical pacing to and fro, with the hands and arms raised in a trembling movement. As the ballet proceeded the number of dancers increased, the circle grew in size, the music waxed shriller and shriller and the eyes of the native onlookers shone with admiration, while the bachehs intoned a piercing melody in time with the ever-growing tempo of the music. The Heir explained that they were chanting of love and the beauty of women. Swifter and swifter moved the dancers till they finally sank to the floor, seemingly exhausted and enchanted by love. They were followed by others, but the general theme was usually the same.<ref>Count K. K. Pahlen, ''MISSION TO TURKESTAN,'' Translation by Mr. N. Couriss, 1908-1909</ref>}}

==Notes==
{{reflist}}

==See also==
*[[Prostitution]]
*[[Obeid e zakani]]
*[[List of transgender-related topics]]

==Sources and references==
*[http://www.timeout.orexca.com/july2004/6.shtml The Dance Traditions in Uzbekistan]
*[http://www.logoi.com/notes/american_in_turkistan_10.html ''An American in Turkestan. Notes of a Journey in 1873 in the Russian Province of Turkistan, the Khanates of Rhokan and Bokhara, and Provinces of Kuldja''; Chapter 10: The Batchas of Central Asia]
*[http://artira.com/danceforum/articles/shay_maledancer.html Anthony Shay, ''The Male Dancer in the Middle East and Central Asia'']
*[http://www.reuters.com/article/newsOne/idUSISL1848920071119?pageNumber=3&virtualBrandChannel=0&sp=true Reuters - Afghan boy dancers sexually abused by former warlords]

[[Category:Central Asia]]

[[Category:Pederasty in the Muslim world]]
[[Category:Transgender in non-western cultures]]
[[Category:Sex workers]]
[[Category:History of pederasty]]
[[Category:Dance]]

'''Bacha bazi''' or '''bacheh-baazi''' or '''bacchá''' or '''bacha bi-reesh''' is an [[Afghanistan|Afghan]] practice translated roughly as "playing with kids" or "boy play". A "bacha bereesh" is a boy without a beard. [[Wikipedia]] describes the practice as "[[sexual slavery]] and [[child prostitution]] in which prepubescent and adolescent boys are sold to wealthy or powerful men for entertainment and sexual activities." Antiwar.com describes it as "an old Afghan tradition of taking young boys, dressing them up like girls, and making them perform for older men in tea rooms, weddings, and other private venues."<ref>{{cite web|url=http://original.antiwar.com/vlahos/2010/04/12/a-deal-with-the-devil/|author=Vlahos, Kelley B.|date=13 April 2010|title=The Rape of the Afghan Boys}}</ref> According to the documentary ''The Dancing Boys of Afghanistan'', some of these young boys not only consent, but also dream of having their own dancers later on. The documentary depicts Afghan policemen in attendance at the dancing boy events. A Wikileaks cable revealed that foreign contractors in Afghanistan had been involved in these events as well.

[[Libertarian]]s would argue that if the boys are indeed consenting of their own free will, then they should be allowed to do so without government interference; and if the boys are indeed being enslaved then one way in which the U.S. could help would be by opening its borders to allow those children to flee into asylum, and permitting those children to seek gainful employment in America, or enter into other kinds of relationships (e.g. romantic relationships with an older person) that would enable them to be provided for.

==References==
{{reflist}}

==External links==
*{{cite web|url=http://www.pbs.org/wgbh/pages/frontline/dancingboys/|title=The Dancing Boys of Afghanistan}}

[[Category:Encyclopedia]]

Talk:Middle Eastern and Central Asian pederasty

2015-04-09T00:57:11Z

Haiduc:

Most/all of the pages linked to the following page may/should be available:

http://web.archive.org/web/20091208021030/http://en.wikipedia.org/wiki/Pederasty_in_the_Middle_East_and_Central_Asia

Now, the $64,000 question is... ''how the heck did I do that?''
*[[User:User4|User4]] ([[User talk:User4|talk]]) 20:58, 3 April 2015 (UTC)

:Congratulations, I just went looking for this article and found nothing. Now if you could only find the one on Albanian pederasty that would be wonderful. [[User:Haiduc|Haiduc]] ([[User talk:Haiduc|talk]]) 00:08, 9 April 2015 (UTC)

== Here is a more recent version, but not the wiki code ==

http://www.statemaster.com/encyclopedia/Pederasty-in-the-Middle-East

It is quite a bit more complete, probably a year or two after what we have here now, and closer to the deletion date. [[User:Haiduc|Haiduc]] ([[User talk:Haiduc|talk]]) 00:41, 9 April 2015 (UTC)

:Actually, I believe the one I mentioned above is more current. It has more refs in it. But the two have to be carefully compared. [[User:User4|User4]] ([[User talk:User4|talk]]) 00:53, 9 April 2015 (UTC)

::I just added the paragraph about literature, from that other archive, that was not here before. Someone has to take a close look. I wrote the damn thing, but I am not up to redoing all that work. At any rate, what we have is much better than nothing. [[User:Haiduc|Haiduc]] ([[User talk:Haiduc|talk]]) 00:57, 9 April 2015 (UTC)

Herodotus of Halicarnassus

2015-04-09T00:52:53Z

Haiduc: Wikipedia as of 2/5/2010

{{Infobox Person
| name = Herodotus
| image = AGMA Hérodote.jpg
| image_size = 290px
| caption = Ostensible [[Bust (sculpture)|bust]] of '''Herodotus'''
| birth_date = {{circa|484 BC}}
| birth_place = [[Halicarnassus]], [[Caria]], [[Anatolia|Asia Minor]]
| death_date = {{c.|425 BC}}
| death_place = [[Thurii]], [[Calabria]] or [[Pella]], [[Macedon]]
| occupation = Historian
| father = Lyxes
| mother = Dryotus
}}

'''Herodotus''' of [[Halicarnassus]] ([[Ancient Greek|Greek]]: {{polytonic|Ἡρόδοτος Ἁλικαρνᾱσσεύς}} ''Hēródotos Halikarnāsseús'') was a [[Greeks|Greek]] [[historian]] who lived in the 5th century BC ({{circa|484 BC}} – {{c.|425 BC}}). He is regarded as the "Father of [[History]]" in Western culture. He was the first historian known to collect his materials systematically, test their accuracy to a certain extent and arrange them in a well-constructed and vivid narrative.<ref>[[New Oxford American Dictionary]], "Herodotos", [[Oxford University Press]]</ref> He is exclusively known for writing ''[[Histories (Herodotus)|The Histories]]'', a record of his "inquiries" (or {{polytonic|ἱστορίαι}}, a [[History#Etymology|word]] that passed into Latin and took on its modern meaning of ''history'') into the origins of the [[Greco-Persian Wars]] which occurred in 490 and 480-479 BC—especially since he includes a [[narrative]] account of that period, which would otherwise be poorly documented; and many long [[digression]]s concerning the various places and peoples he encountered during wide-ranging travels around the lands of the [[Mediterranean]] and [[Black Sea]]. Although some of his stories were not completely accurate, he claimed that he was reporting only what had been told to him.

==''The Histories''==
{{main|Histories (Herodotus)}}
''The Histories'', otherwise known as ''The Researches'' or ''The Inquiries'', were divided by Alexandrian editors into nine books, named after the nine [[Muses]] - the "Muse of History", Clio, representing the first book, followed by Euterpe, Thaleia, Melpomene, Terpsichore, Erato, Polymnia, Ourania and Calliope for books 2-9 respectively.<ref>{{cite book |title=Larcher's Notes on Herodotus |last=Larcher |first=Pierre-Henri |year=1829 |publisher=John R. Priestley |location=London |pages=526 |url=http://books.google.com/books?id=Tpp5B39UlTMC&pg=PA526&lpg=PA526&dq=Herodotus+Muses&source=web&ots=fN1yLn78Kq&sig=TVDhDoGYj11kCRjDiHzuhxvj-iE&hl=en&sa=X&oi=book_result&resnum=5&ct=result}}</ref> At its simplest and broadest level of meaning, ''The Histories'' is structured as a dynastic history of four Persian kings:
*[[Cyrus]] between 557-530 BC: Book 1;
*[[Cambyses]] between 530-522 BC: Book 2 and part of Book 3;
*[[Darius]] between 521-486 BC: the rest of Book 3 then Books 4,5,6;
*[[Xerxes]] between 486-479 BC: Books 7, 8, 9.

Within this basic structure, the author traces the way the Persians developed a custom of conquest and he shows how their habits of thinking about the world finally brought about their downfall in Greece.<ref>Robin Waterfield (trans.) and Carolyn Dewald (ed.), ''The Histories by Herodotus'', University of Oxford Press (1998), Introduction pages xii - xiii</ref> However, this central theme is often merely a background to a broad range of inquiries and, as Herodotus himself observes, "Digressions are part of my plan" (Book 4, 30).<ref>Aubrey de Selincourt (trans.), ''Herodotus:The Histories'', Penguin Classics (1972), page 280</ref> The digressions can be understood to cover two themes: an account of the history of the entire, known world as governed by the principle of reciprocity (or what today might be more commonly called an ''an eye for an eye'' and ''one good turn deserves another''); and an account of the many astonishing reports and sights gained by the author during his extensive travels.<ref>Robin Waterfield (trans.) and Carolyn Dewald (ed.), ''The Histories by Herodotus'', University of Oxford Press (1998), Introduction pages xvii</ref><ref>Oswyn Murray, 'Greek Historians' in ''The Oxford History of the Classical World'', J.Boardman, J.Griffin and O.Murray (ed.s), Oxford University Press (1986) page 189</ref> In an age when philosophers increasingly sought to understand the world according to basic principles, Herodotus's method of enquiry presents a world where everything is potentially important.<ref>Robin Waterfield (trans.) and Carolyn Dewald (ed.), ''The Histories by Herodotus'', University of Oxford Press (1998), Introduction pages xvii</ref> Sometimes he seems not to discriminate carefully between fact and fiction and, as shown in the next section, this has bedevilled his reputation.

==His place in history==
[[Image:herodotusstatue.JPG|thumb|230px|His statue in [[Bodrum]], ancient Halicarnassus. He has been called "[[List of people known as the father or mother of something#H|The Father]] of History" (first conferred by [[Cicero]]) and "The Father of Lies".<ref>{{cite web|url= http://www.loyno.edu/~history/journal/1998-9/Pipes.htm|title=Herodotus: Father of History, Father of Lies|accessdate=2009-11-16|author=David Pipes}}</ref>As these epithets imply, there has long been a debate—at least from the time of [[Cicero]]'s ''On the Laws'' (Book 1, paragraph 5)—concerning the veracity of his tales and, more importantly, the extent to which he knew himself to be creating fabrications.]]
Herodotus announced the size and scope of his work at the very beginning of his ''Researches'' or ''Histories'':
{{Quotation|Herodotus of Halicarnassus, his ''Researches'' are here set down to preserve the memory of the past by putting on record the astonishing achievements both of our own and of other peoples; and more particularly, to show how they came into conflict.<ref>Aubrey de Selincourt (trans.), ''Herodotus: The Histories'', Penguin Classics, 1972, page 41 </ref>}}
The extent of his own achievement has been debated ever since. His place in history and his significance may be understood according to the traditions within which he worked. His work is the earliest Greek prose to have survived intact. However, [[Dionysius of Halicarnassus]], a literary critic of Augustan Rome, listed seven predecessors of Herodotus, describing their works as simple, unadorned accounts of their own and other cities and people, Greek or foreign, including popular legends, temple and civic records, sometimes melodramatic and naive, often charming - all traits that can be found in the work of Herodotus himself.<ref>A.R.Burn, ''Herodotus: The Histories'', Penguin Classics, 1972, page 23, citing Dionysius ''On Thucydides''</ref> [[Hecataeus of Miletus]] is the best known of his predecessors. Only fragments of his work survive (and the authenticity of these is debatable)<ref>A.R.Burn, ''Herodotus: The Histories'', Penguin Classics, 1972, page 27</ref> yet they allow us glimpses into the kind of tradition within which Herodotus wrote his own ''Histories'', as for example in the introduction to Hecataeus's work, ''Genealogies'':
{{Quotation|Hecataeus the Milesian speaks thus: I write these things as they seem true to me; for the stories told by the Greeks are various and in my opinion absurd.<ref>FGH I, F.I</ref>}}
This clearly points forward to the 'folksy' yet 'international' outlook typical of Herodotus and yet one modern scholar, reading between the lines, has described the work of Hecataeus as "a curious false start to history"<ref>Oswyn Murray, 'Greek Historians' in ''The Oxford History of the Classical World'', J.Boardman, J.Griffin and O.Murray (ed.s), Oxford University Press (1986) page 188</ref> because, in spite of its critical spirit, it still failed to liberate history from myth. Herodotus actually mentions Hecataeus in his ''Histories'', on one occasion mocking him for his naive genealogy and, on another occasion, quoting Athenian complaints against his predecessor over his handling of Athenian history.<ref>''Histories'' II.143, VI.137</ref> It is possible that Herodotus borrowed a lot of material from Hecataeus, as stated by [[Porphyry (philosopher)|Porphyry]] in a quote recorded by [[Eusebius]]<ref>''Preparation of the Gospel'', X,3</ref> yet there is no proof that he derived the ambitious scope of his own work, with its grand theme of civilizations in conflict, from any predecessor, known or unknown, despite a lot of scholarly speculation about this in modern times.<ref>Oswyn Murray, 'Greek Historians' in ''The Oxford History of the Classical World'', J.Boardman, J.Griffin and O.Murray (ed.s), Oxford University Press (1986) page 188</ref><ref>A.R.Burn, ''Herodotus: The Histories'', Penguin Classics, 1972, pages 22-3</ref>

His debt to previous authors of prose 'histories' might be questionable but there is no doubt that he owed much to the example and inspiration of poets and story-tellers - [[Homer]] in particular provided Herodotus with inspiration for writing history on an epic scale.
{{Quotation|"In the scheme and plan of his work, in the arrangement and order of its parts, in the tone and character of the thoughts, in ten thousand little expressions and words, the Homeric student appears." - George Rawlinson<ref>George Rawlinson, ''The History of Herodotus'' Vol.1, D.Appleton and Company, New York (1859), page 6 [http://books.google.com.au/books?id=nmETAAAAYAAJ&dq=herodotus+%2B+rawlinson+%2B+wilkinson&printsec=frontcover&source=bl&ots=Hhh4X5q1Xj&sig=hXLB4UkjrXUj1T96G3c2EyRihYM&hl=en&ei=eV0oS_6dNJC2sgORwKDCDA&sa=X&oi=book_result&ct=result&resnum=2&ved=0CAsQ6AEwAQ#v=onepage&q=&f=false Google copy]</ref>}}
Just as Homer drew extensively on a tradition of oral poetry, sung by wandering minstrels, so Herodotus appears to have drawn on an Ionian tradition of story-telling, collecting and interpreting the oral histories he chanced upon in his travels. These oral histories often contained folk-tale motifs and demonstrated a moral, yet they also contained substantial facts relating to geography, anthropology and history, and these are compiled by Herodotus in an entertaining style and format.<ref>Oswyn Murray, 'Greek Historians' in ''The Oxford History of the Classical World'', J.Boardman, J.Griffin and O.Murray (ed.s), Oxford University Press (1986) page 190-91</ref> It is on account of the many strange stories and the folk-tales he reported that his critics in early modern times branded him 'The Father of Lies'.<ref>A.R.Burn, ''Herodotus: The Histories'', Penguin Classics, 1972, page 10</ref> Even his own contemporaries found reason to scoff at his achievement. In fact one modern scholar<ref>George Rawlinson, ''The History of Herodotus'' Vol.1, D.Appleton and Company, New York (1859), page (details later)</ref> has wondered if Herodotus left his home in Asiatic Greece, migrating westwards to Athens and beyond, because his own countrymen had ridiculed his work, a circumstance possibly hinted at in an epitaph said to have been dedicated to Herodotus at [[Thuria]] (one of his three supposed resting places):
::::Herodotus the son of Lyxes here
::::Lies; in Ionic history without peer;
::::A Dorian born, who fled from Slander's brand
::::And made in Thuria his new native land.<ref>A.R.Burn, 'Introduction' in ''Herodotus: The Histories'', Penguin Classics, 1972, page 13</ref>

Yet it was in Athens where his most formidable contemporary critics could be found. In 425 BC, which is about the time that Herodotus is thought by many scholars to have died, the Athenian comic dramatist, [[Aristophanes]], produced [[The Acharnians]], in which he blames [[The Peloponnesian War]] on the abduction of some prostitutes - a mocking reference to Herodotus, who traced the origin of [[The Persian Wars]] to the rapes of the mythical heroines [[Io (mythology)|Io]], [[Europa (Greek mythology)|Europa]], [[Medea]] and [[Helen]].<ref>''The Peloponnesian War'' Lawrence A.Tritle, Greenwood Publishing Group 2004, page 147-48</ref><ref>''Herodotus and Greek History'' John Hart, Taylor and Francis 1982, page 174</ref> Similarly, the Athenian historian [[Thucydides]] dismissed Herodotus as a 'logos-writer' or story-teller.<ref>Oswyn Murray, 'Greek Historians' in ''The Oxford History of the Classical World'', J.Boardman, J.Griffin and O.Murray (ed.s), Oxford University Press (1986) page 191</ref> [[Thucydides]], who had been trained in rhetoric, became the model for subsequent prose-writers as an author who seeks to appear firmly in control of his material, whereas Herodotus with his frequent digressions appeared to minimize (or possibly disguize) his authorial control.<ref>Robin Waterfield (trans.) and Carolyn Dewald (ed.), ''The Histories by Herodotus'', University of Oxford Press (1998), Introduction pages xviii</ref> Moreover, Thucydides developed an historical topic more in keeping with the Greek lifestyle - the [[polis]] or city-state - whereas the interplay of civilizations had been a topic more relevant to Asiatic Greeks(such as Herodotus himself), for whom life under foreign rule had been a recent memory.<ref>Oswyn Murray, 'Greek Historians' in ''The Oxford History of the Classical World'', J.Boardman, J.Griffin and O.Murray (ed.s), Oxford University Press (1986) page 191</ref>

Although ''The Histories'' were often criticized in antiquity for bias, inaccuracy and plagiarism — [[Lucian]] of Samosata attacked Herodotus as a liar in ''Verae Historiae'' and went as far as to deny him a place among the famous on the [[Fortunate Isles|Island of the Blessed]] — modern historians and philosophers take a more positive view of Herodotus's methodology, especially those searching for a paradigm of objective historical writing. A few modern scholars have argued that Herodotus exaggerated the extent of his travels and invented his sources<ref>Fehling, Detlev. ''Herodotos and His "Sources": Citation, Invention, and Narrative Art''. Translated by J.G. Howie. Arca Classical and Medieval Texts, Papers, and Monographs, 21. Leeds: Francis Cairns, 1989.</ref> yet his reputation continues largely intact: "The Father of History is also the father of comparative anthropology",<ref>A.R.Burn, ''Herodotus: The Histories'', Penguin Classics, 1972, page 10</ref> "the father of ethnography"<ref>C. P. Jones, ("ἔθνος and γένος in Herodotos"), ''The Classical Quarterly'', New Series, 46 (2):315; 1996</ref> and he is "more modern than any other ancient historian in his approach to the ideal of total history."<ref>Oswyn Murray, 'Greek Historians' in ''The Oxford History of the Classical World'', J.Boardman, J.Griffin and O.Murray (ed.s), Oxford University Press (1986) page 189</ref>

==Life of Herodotus...==
===As told by other 'liars'===
As mentioned earlier, Herodotus has sometimes been labeled 'The Father of Lies' due to his tendency to report fanciful information. Much of the information that others subsequently reported about him is just as fanciful, some of it is vindictive and some of it is blatantly absurd, yet it is interesting and therefore worth reporting: Herodotus himself reported dubious information if it was interesting, sometimes adding his own opinion about its reliability.

[[Plutarch]], a [[Thebes (Greece)|Theban]] by birth, once composed a "great collection of slanders"<ref>George Rawlinson, ''The History of Herodotus'' Vol.1, D.Appleton and Company, New York (1859), page 14</ref> against Herodotus, titled ''On the Malignity of Herodotus'', including the allegation that the historian was prejudiced against Thebes because the authorities there had denied him permission to set up a school. [[Dio Chrysostom]] similarly attributed prejudice against Corinth to the historian's bitterness over financial disappointments<ref>Dio Chrysostom ''Orat. xxxvii</ref>, an account supported by [[Marcellinus]] in his ''Life of Thucydides''.<ref>Marcellinus, ''Life of Thucydides''</ref> In fact Herodotus was in the habit of seeking out information from empowered sources within communities, such as aristocrats and priests, and this also occurred at an international level, with [[Pericles|Periclean Athens]] becoming his principal source of information about events in Greece. As a result, his reports about Greek events are often coloured by Athenian bias against rival states - [[Thebes (Greece)|Thebes]] and [[Corinth]] in particular.<ref>A.R. Burn, ''Herodotus: The Histories'', Penguin Classics (1972), pages 8,9,32-4</ref> Thus the accounts given by Plutarch and Chrysostom may be regarded as 'pay-back'.

Herodotus wrote his ''Histories'' in the [[Ionian]] dialect yet he was born in Halicarnassus, originally a [[Dorian]] settlement. According to the ''[[Suda]]'' (an 11th-century encyclopaedia of [[Byzantium]] which likely took its information from traditional accounts), Herodotus learned the Ionian dialect as a boy living on the island of [[Samos]], whither he had fled with his family from the oppressions of Lygdamis, tyrant of Halicarnassus and grandson of [[Artemisia I of Caria]]. The Suda also informs us that Herodotus later returned home to lead the revolt that eventually overthrew the tyrant. However, thanks to recent discoveries of some inscriptions on Halicarnassus, dated to about that time, we now know that the Ionic dialect was used there even in official documents, so there was no need to ssume like the Suda that he must have learned the dialect elsewhere.<ref>A.R.Burn, ''Herodotus: The Histories'', Penguin Classics (1972), page 11</ref> Moreover, the fact that the Suda is the only source we have for the heroic role played by Herodotus, as liberator of his birthplace, is itself a good reason to doubt such a romantic account.<ref>George Rawlinson, ''The History of Herodotus'' Vol.I, D.Appleton and Co., New York (1859), page 11</ref>

It was conventional in Herodotus's day for authors to 'publish' their works by reciting them at popular festivals. According to [[Lucian]], Herodotus took his finished work straight from Asia Minor to the Olympic Games and read the entire ''Histories'' to the assembled spectators in one sitting, receiving rapturous applause at the end of it..<ref>George Rawlinson, ''The History of Herodotus'' Vol.I, D.Appleton and Co., New York (1859), page 14</ref> According to a very different account by an ancient grammarian,<ref>Montfaucon's Bibliothec. Coisl. Cod. clxxvii p 609 (cited by George Rawlinson, ''The History of Herodotus'' Vol.I, D.Appleton and Co., New York (1859), page 14</ref> Herodotus refused to begin reading his work at the festival of Olympia until some clouds offered him a bit of shade, by which time however the assembly had dispersed - thus the proverbial expression "Herodotus and his shade" to describe any man who misses his opportunity through delay. Herodotus's recitation at Olympia was a favourite theme among ancient writers and there is another interesting variation on the story to be found in the Suda, [[Bibliotheca (Photius)|Photius]]<ref>Photius ''Bibliothec.'' Cod. lx p 59 (cited by George Rawlinson, ''The History of Herodotus'' Vol.I, D.Appleton and Co., New York (1859), page 15</ref> and [[Tzetzes]],<ref>Tzetzes ''Chil.'' 1.19 (cited by George Rawlinson, ''The History of Herodotus'' Vol.I, D.Appleton and Co., New York (1859), page 15</ref> in which a young Thucydides happened to be in the assembly with his father and burst into tears during the recital, whereupon Herodotus observed prophetically to the boy's father: "Thy son's soul yearns for knowledge".

Eventually, Thucydides and Herodotus became close enough for both to be interred in Thucydides' tomb in Athens. Such at least was the opinion of Marcellinus in his ''Life of Thucydides''.<ref>Marcellinus, ''in Vita. Thucyd.'' p ix (cited by George Rawlinson, ''The History of Herodotus'' Vol.I, D.Appleton and Co., New York (1859), page 25</ref> According to the Suda, he was buried in Macedonian [[Pella]] and in the [[agora]] in [[Thurium]]..<ref>George Rawlinson, ''The History of Herodotus'' Vol.I, D.Appleton and Co., New York (1859), page 25</ref> According to Ptolemaeus Hephaestion, otherwise known as [[Ptolemaeus Chennus]], as cited in the [[Bibliotheca (Photius)|Bibliotheca of Photius]], Herodotus's only surviving heir was his [[eromenos]], a Thessalian hymnographer named Plesirrhous ("Καὶ ὡς Πλησίρροος ὁ Θεσσαλὸς ὁ ὑμνογράφος, ἐρώμενος γεγονὼς Ἡροδότου καὶ κληρονόμος τῶν αὐτοῦ") - who is also reported by the same source to have killed himself while Herodotus was still writing his ''Histories''.<ref>'Phot.Bibliothec''.Cod.190, p478 (as cited by George Rawlinson, ''The History of Herodotus'' Vol.I, D.Appleton and Co., New York (1859), page 27)</ref>.

===As told by other historians===
Modern scholars generally turn to Herodotus's own writing for reliable information about his life,<ref>A.R.Burn, ''Herodotus: The Histories'', Penguin Classics (1972), page 7</ref> very carefully supplemented with other ancient yet much later sources, such as the Byzantine Suda:
{{Quotation|"The data are so few - they rest upon such late and slight authority; they are so improbable or so contradictory, that to compile them into a biography is like building a house of cards, which the first breath of criticism will blow to the ground. Still, certain points may be approximately fixed..." - George Rawlinson<ref>George Rawlinson, ''The History of Herodotus'' Vol.I, D.Appleton and Co., New York (1859), page 1)</ref>.}}

Typically modern accounts of his life go something like this:<ref>George Rawlinson, ''The History of Herodotus'' Vol.I, D.Appleton and Co., New York (1859), Introduction)</ref><ref>A.R.Burn, ''Herodotus: The Histories'', Penguin Classics (1972), Introduction</ref>
Herodotus was born at Halicarnassus around 484 BC. There is no reason to disbelieve the Suda's information about his family, that it was influential and that he was the son of Lyxes and Dryo, and the brother of Theodorus, and that he was also related to [[Panyassis]], an epic poet of the time. The town was within the Persian empire at that time and maybe the young Herodotus heard local eye-witness accounts of events within the empire and of Persian preparations for the invasion of Greece, including the movements of the local fleet under the command of [[Artemisia I of Caria|Artemisia]]. Inscriptions recently discovered at Halicarnassus indicate that her grandson Lygdamis negotiated with a local assembly to settle disputes over seized property, which is consistent with a tyrant under pressure, and his name is not mentioned later in the tribute list of the Athenian [[Delian League]], indicating that there might well have been a successful uprising against him sometime before 454 BC. Herodotus reveals affection for the island of Samos (III, 39-60) and this is an indication that he might have lived there in his youth. So it is possible that his family was involved in an uprising against Lygdamis, leading to a period of exile on Samos and followed by some personal hand in the tyrant's eventual fall.

As Herodotus himself reveals, Halicarnassus, though a Dorian city, had ended its close relations with its Dorian neighbours after an unseemly quarrel (I, 144), and it had helped pioneer Greek trade with Egypt (II,178). It was therefore an outward-looking, international-minded port within the Persian empire and the historian's family could well have had contacts in countries under Persian rule, facilitating his travels and his researches. His eye-witness accounts indicate that he travelled in Egypt probably sometime after 454 BC or possibly earlier in association with Athenians, after an Athenian fleet had assisted the uprising against [[History of Persian Egypt|Persian rule]] in 460-454 BC. He probably travelled to [[Tyre]] next and then down the [[Euphrates]] to [[Babylon]]. For some reason, probably associated with local politics, he subsequently found himself unpopular in Halicarnassus and, sometime around 447 BC, he migrated to [[Pericles|Periclean Athens]], a city for whose people and democratic institutions he declares his open admiration (V, 78) and where he came to know not just leading citizens such as the [[Alcmaeonids]], a clan whose history features frequently in his writing, but also the local topography (VI, 137; VIII, 52-5). According to [[Eusebius]]<ref>Eusebius ''Chron. Can. Pars. II p339, 01.83.4 (cited by George Rawlinson, ''The History of Herodotus'' Vol.I, D.Appleton and Co., New York (1859), Introduction)</ref> and [[Plutarch]],<ref>Plutarch ''De Malign. Herod.'' II p862 A (cited by George Rawlinson, ''The History of Herodotus'' Vol.I, D.Appleton and Co., New York (1859), Introduction)</ref> Herodotus was granted a financial reward by the Athenian assembly in recognition of his work and there may be some truth in this. It is possible that he applied for Athenian citizenship - a rare honour after 451 BC, requiring two separate votes by a well-attended assembly - but was unsuccessful. In 443 BC, or shortly afterwards, he migrated to [[Thurium]] as part of an Athenian-sponsored colony. [[Aristotle]] refers to a version of ''The Histories'' written by 'Herodotus of Thurium' and indeed some passages in the ''Histories'' have been interpreted as proof that he wrote about southern Italy from personal experience there (IV, 15, 99; VI 127). Intimate knowledge of some events in the first years of the [[Peloponnesian War]] (VI,91; VII,133,233; IX,73) indicate that he might have returned to Athens, in which case it is possible that he died there during an outbreak of the plague. Possibly he died in Macedonia instead after obtaining the patronage of the court there or else he died back in Thurium. Either way, there is nothing in the ''Histories'' that can be dated with any certainty later than 430 and it is generally assumed that he died not long afterwards, possibly before his sixtieth year.

==Intriguing information and recent discoveries==
{{cquote|Circumstances rule men; men do not rule circumstances.}}
[[Image:Herodotus world map-en.svg|thumb|300px|Reconstruction of the [[Oikumene]] (inhabited world) ancient map from Herodotus, {{c.|450 BC}}.]]
Herodotus provides a lot of intriguing information concerning the nature of the world and the status of the sciences during his lifetime, often engaging in private speculation.

[[Image:Claude Vignon Croesus.jpg|thumb|200px|left|''Croesus Receiving Tribute from a Lydian Peasant'', by [[Claude Vignon]].]]
He reports, for example, that the annual flooding of the [[Nile]] was said to be the result of melting snows far to the south, and he comments that he cannot understand how there can be snow in Africa, the hottest part of the known world, offering an elaborate explanation based on the way that desert winds affect the passage of the Sun over this part of the world (2:18ff). He also passes on dismissive reports from [[Phoenicia]]n sailors that, while circumnavigating [[Africa]], they "saw the sun on the right side while sailing westwards". Owing to this brief mention, which is included almost as an afterthought, it has been argued that Africa was indeed circumnavigated by ancient seafarers, for this is precisely where the sun ought to have been. His accounts of [[India]] are among the oldest records of Indian civilization by an outsider. <ref>[http://dsal.uchicago.edu/reference/gazetteer/pager.html?objectid=DS405.1.I34_V02_307.gif The Indian Empire] [[The Imperial Gazetteer of India]], 1909, v. 2, p. 272.</ref>

[[Image:Goldinpan.jpg|thumb|right|150px|[[Gold dust]] and nuggets.]]
Discoveries made since the end of the 19th century have added to his credibility. His description of [[Gelonus]], located in Scythia, as a city thousands of times larger than [[Troy]] was widely disbelieved until it was rediscovered in 1975. The archaeological study of the now-submerged [[ancient Egypt]]ian city of [[Heracleion]] and the recovery of the so-called "Naucratis stela" give extensive credibility to Herodotus's previously unsupported claim that Heracleion was founded under the Egyptian [[New Kingdom]].

One of the most recent developments in Herodotus scholarship was made by the French ethnologist [[Michel Peissel]]. On his journeys to India and Pakistan, Peissel claims to have discovered an animal species that may finally illuminate one of the most "bizarre" passages in Herodotus's Histories. In Book 3, passages 102 to 105, Herodotus reports that a species of fox-sized, furry "ants" lives in one of the far eastern, Indian provinces of the [[Achaemenid Empire|Persian Empire]]. This region, he reports, is a sandy desert, and the sand there contains a wealth of fine [[gold dust]]. These giant [[ants]], according to Herodotus, would often unearth the gold dust when digging their mounds and tunnels, and the people living in this province would then collect the precious dust. Now, Peissel says that in an isolated region of [[Pakistan]], in the Pakistani-controlled part of [[Kashmir]] that is known as the [[Federally Administered Northern Areas]] (FANA), on the [[Deosai National Park|Deosai Plateau]] there exists a species of [[marmot]], (the [[Himalayan Marmot]]), (a type of burrowing [[squirrel]]) that may solve the mystery of Herodotus' giant "ants". Much like the province that Herodotus describes, the ground of the Deosai Plateau is rich in gold dust. According to Peissel, he interviewed the [[Brokpa|Minaro]] tribal people who live in the Deosai Plateau, and they have confirmed that they have, for generations, been collecting the gold dust that the marmots bring to the surface when they are digging their underground burrows. The story seems to have been widespread in the ancient world, later authors like [[Pliny the Elder]] mentioning it in his [[gold mining]] section of the [[Naturalis Historia]].
[[Image:Bobak-drawing.jpg|thumb|left|150px|[[Bobak marmot]] in central Asia.]]

Even more tantalizing, in his book, "The Ants' Gold: The Discovery of the Greek [[El Dorado]] in the Himalayas", Peissel offers the theory that Herodotus may have become confused because the old Persian word for "marmot" was quite similar to that for "mountain ant". Because research suggests that Herodotus probably did not know any Persian (or any other language except his native Greek), he was forced to rely on a multitude of local translators when travelling in the vast multilingual Persian Empire. Therefore, he may have been the unwitting victim of a simple misunderstanding in translation. (It is also important to realize that Herodotus never claims to have himself seen these "ants/marmot" creatures—he may have been dutifully reporting what other travellers were telling him, no matter how bizarre or unlikely he personally may have found it to be. In an age when most of the world was still mysterious and unknown and before the modern science of biology, the existence of a "giant ant" may not have seemed so far-fetched.) The suggestion that he completely made up the tale may continue to be thrown into doubt as more research is conducted.<ref>Simons, Marlise. Himalayas Offer Clue to Legend of Gold-Digging 'Ants'. New York Times: 25 November 1996.</ref><ref>Peissel, Michel. "The Ants' Gold: The Discovery of the Greek El Dorado in the Himalayas". Collins, 1984. ISBN 978-0002725149.</ref>

However, it must be noted that this theory of the marmots fails to take into consideration Herodotus's own follow-up in passage 105 of Book 3, wherein the "ants/marmots" are said to chase and devour full-grown camels; nevertheless, this could also be explained as an example of a tall tale or legend told by the local tribes to frighten foreigners from seeking this relatively easy access to gold dust. On the other hand, the details of the "ants" seem somewhat similar to the description of the camel spider ([[Solifugae]]), which strictly speaking is not a spider and is even sometimes called a "wind scorpion". Camel spiders are said to chase camels (they can run up to 10mph), they have lots of hair bristles, and they could quite easily be mistaken for ants given their rather bizarre appearance. And as has been noted by some, on account of the fear factor of encountering one, there have been "many myths and exaggerations about their size".<ref>{{cite web|url=http://en.wikipedia.org/wiki/Solifugae|title=Solifugae|accessdate=2008-02-20|author=Wikipedia}}</ref> Images of camel spiders<ref>[http://www.camelspiders.net/ Camel Spiders (Main Page)]</ref><ref>[http://www.camelspiders.net/spiderpictures.htm Camel Spiders (Pictures)]</ref> could give the impression that this could be mistaken for a giant ant, but certainly not the size of a fox.

==See also==
* [[Histories (Herodotus)|The Histories]]
* [[Thucydides]], ancient Greek historian who is often said to be also "the father of history"
* [[Naturalis Historia]]
* [[Pliny the Elder]]

==Notes==
{{reflist|2}}

==Translations==
{{wikiquote}}
{{wikisource author}}
{{wikisourcelang|el|Ηρόδοτος}}
* Several English translations of ''The Histories of Herodotus'' are readily available in multiple editions. The most readily available are those translated by:
** C.E. Godley, 1920; revised 1926. Reprinted 1931, 1946, 1960, 1966, 1975, 1981, 1990, 1996, 1999, 2004. Available in [[Loeb Classical Library#Herodotos|four volumes]] from [[Loeb Classical Library]], [[Harvard University Press]]. ISBN 0-674-99130-3 Printed with Greek on the left and English on the right.
** [[David Grene]], Chicago: University of Chicago Press, 1985.
** [[George Rawlinson]], translation 1858–1860. Public domain; many editions available, although [[Everyman Library]] and Wordsworth Classics editions are the most common ones still in print.
** [[Aubrey de Sélincourt]], originally 1954; revised by John Marincola in 1996. Several editions from [[Penguin Books]] available.
** Strassler, Robert B., (ed.), and Purvis, Andrea L. (trans.), ''The Landmark Herodotus,'' Pantheon, 2007. ISBN 978-0-37542109-9 with adequate ancillary information.
** [[Robin Waterfield]], with an Introduction and Notes by Carolyn Dewald, Oxford World Classics, 1997.

==Bibliography==
* Bakker, Egbert e.a. (eds.), ''Brill's Companion to Herodotus.'' Leiden: Brill, 2002
* Dewald, Carolyn, and John Marincola, eds. ''The Cambridge Companion to Herodotus.'' Cambridge: Cambridge University Press 2006.
* Evans, J. A. S., ''Herodotus.'' Boston: G. K. Hall, 1982.
* —. ''Herodotus, Explorer of the Past: Three Essays.'' Princeton, NJ: Princeton University Press, 1991.
* Flory, Stewart, ''The Archaic Smile of Herodotus''. Detroit: Wayne State University Press, 1987.
* Fornara, Charles W. ''Herodotus: An Interpretative Essay''. Oxford: Clarendon Press, 1971.
* Harrington, John W., ''To See a World''. C. V. Mosby Company, 1973. Harrington explored Herodotus's deduction that deltas, including Egypt's, were deposited over a great period of time.
* Hartog, F., "The Invention of History: From Homer to Herodotus". Wesleyan University, 2000. In ''History and Theory'' 39, 2000.
* Hartog, F., ''The Mirror of Herodotus''. Berkeley, CA: University of California Press, 1988.
* Immerwahr, H., ''Form and Thought in Herodotus.'' Cleveland: Case Western Reserve University Press, 1966.
* Kapuscinski, Ryszard, "Travels with Herodotus". New York, NY: Alfred A Knopf, 2007.
* Lateiner, D., ''The Historical Method of Herodotus''. Toronto: University of Toronto Press, 1989.
* Marozzi, Justin, ''The Man Who Invented History: Travels with Herodotus''. London: John Murray, 2008.
* Momigliano, A., ''The Classical Foundations of Modern Historiography''. University of California Press, 1992.
* Pritchett, W. K., ''The Liar School of Herodotos''. Amsterdam: Gieben, 1991.
**[http://ccat.sas.upenn.edu/bmcr/1994/94.04.10.html Kwintner, Michelle. ''The Liar School of Herodotus (Review)''. Bryn Mawr Classical Review, 1994.]
* Romm, James S. ''Herodotus''. New Haven, CT; London: Yale University Press, 1998 (hardcover, ISBN 0-300-07229-5; paperback, ISBN 0-300-07230-9).
* Thomas, R., ''Herodotus in Context; ethnography, science and the art of persuasion''. Oxford University Press 2000.
* Selden, Daniel. "Cambyses' Madness, or the Reason of History," ''Materiali e discussioni per l'analisi dei testi classici'' 42 (1999), 33-63.
* Simons, Marlise. Himalayas Offer Clue to Legend of Gold-Digging 'Ants'. New York Times: 25 November 1996.
* Peissel, Michel. "The Ants' Gold: The Discovery of the Greek El Dorado in the Himalayas". Collins, 1984. ISBN 978-0002725149.

==External links==
* [http://ancienthistory.about.com/library/bl/bl_text_herodotus.htm Herodotus] at About.com
* A reconstructed [http://www.reportret.info/gallery/herodotos1.html portrait of Herodotus], based on historical sources, in a contemporary style.
* [http://www.isidore-of-seville.com/herodotus/ Herodotus on the Web]
* [http://www.historyforkids.org/learn/greeks/literature/herodotus.htm Herodotus for Kids]
* [http://www.livius.org/he-hg/herodotus/herodotus01.htm Herodotus of Halicarnassus] at Livius.org
* [http://www.1911encyclopedia.org/Herodotus 1911 Britannica article "Herodotus"]
* {{cite web|url=http://www.newyorker.com/arts/critics/books/2008/04/28/080428crbo_books_mendelsohn |title=Arms and the Man |work=[[The New Yorker]] |author=Mendelsohn, Daniel |date=2008-04-28 |accessdate=2008-04-27}}
* [http://www.losttrails.com/pages/Tales/Inquiries/Herodotus.html Herodotus Inquiries]—new translation with photographic essays of the places and artifacts mentioned by Herodotus hyperlinked to the text
* {{gutenberg author| id=Herodotus | name=Herodotus}}
**{{gutenberg|no=2707|name=The History of Herodotus, vol. 1}} (translation by George Campbell Macaulay, 1852–1915)
**{{gutenberg|no=2456|name=The History of Herodotus, vol. 2}}
* [http://classics.mit.edu/Herodotus/history.html The History of Herodotus] at The Internet Classics Archive (translation by George Rawlinson)
* [http://www.sacred-texts.com/cla/hh/index.htm Parallel Greek and English text of the History of Herodotus] at the Internet Sacred Text Archive
* [http://www.livius.org/he-hg/herodotus/logoi.html Excerpts of Sélincourt's translation]
* [http://www.perseus.tufts.edu/cgi-bin/ptext?lookup=Hdt.+1.6.1 Herodotus ''Histories''] on [http://www.perseus.tufts.edu/ Perseus]

{{Ancient Greece topics|state=autocollapse}}


{{Persondata
|NAME=Herodotus of Halicarnassus
|ALTERNATIVE NAMES=Herodotos; {{polytonic|Ἡρόδοτος Ἁλικαρνᾱσσεύς}}; Hērodotos Halikarnāsseus
|SHORT DESCRIPTION=Dorian historian
|DATE OF BIRTH=484 BCE
|PLACE OF BIRTH=Helicarnassus
|DATE OF DEATH=c. 425 BCE
|PLACE OF DEATH=
}}
[[Category:Herodotus| ]]
[[Category:484 BC births]]
[[Category:425 BC deaths]]
[[Category:5th-century BC Greek people]]
[[Category:5th-century BC historians]]
[[Category:Ancient Greek political refugees]]
[[Category:Ancient Greeks in Egypt]]
[[Category:Ancient Halicarnassians]]
[[Category:Classical era Greek historians]]
[[Category:History of Asia]]
[[Category:History of Egypt]]
[[Category:Historians from ancient Anatolia]]
[[Category:Historiography of India]]
[[Category:Ionic Greek writers]]

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Greek love

2015-04-09T00:48:04Z

Haiduc: This from 19 October 2009 needs to be checked against the current version, as the new one is longer and will have valuable material

{{Infobox
|name = Infobox/Greek love doc
|bodystyle =
|title = Greek Love
|titlestyle =
|image = [[File:Heracles, Iolaus and Eros - Cista Ficoroni foot.jpg|250px]]
|imagestyle =
|caption = ''[[Heracles]]'' (r.), [[Eros]] (c.) and [[Iolaus]] (l.). Foot of the so-called “Cista Ficoroni”, [[Etruscan art|Etruscan]] [[bronze casting]] ritual vessel, 4th c. BCE. [[Villa Giulia]] Rome.
|captionstyle =
|headerstyle = background:#ccf;
|labelstyle = background:#ddf;
|datastyle =
|header1 = The concept of '''"Greek love"''' is an idealised philosophy of Greek male sexuality beginning with the Romans, and rediscovered after the fall of the Byzantine Empire.
|label1 =
|data1 =
|header2 = [[Homosexuality in ancient Greece]]
|label2 = [[Herodotus]] [[Xenophon]] [[Athenaeus]] [[Plato]]
|data2 = [[Kalos kagathos]], [[Eros]]
|header3 = [[Pederasty in ancient Greece]]
|label3 =
|data3 =
|header4 =
|label4 = [[Plutarch]], [[Plato]], [[Socrates]]
|data4 = [[Greek Philosophy]]
|header5 = [[Renaissance]]
|label5 =
|data5 =
|header6 =
|label6 = [[Marsilio Ficino]]
|data6 = [[Neoplatonism]]
|header7 = [[Neoclassicism]]
|label7 =
|data7 =
|header8 =
|label8 = [[Byron]]
|data8 = [[Hellenism (neoclassicism)]]
|belowstyle = background:#ddf;
|below = '''Greek love''' is a term which originates in the mid 18th and 19th Century Germany at a time of Hellenistic revival during the literary period known as "Neo Classicism".
}}

'''Greek love''' is a relatively modern English term<ref group="nb" name="ex01">The word "[[Modern]]" is defined as relative to ancient history. Not to be confused with "[[Contemporary]]", which means "in use today".</ref><ref name="Williams">{{cite book |title = Roman homosexuality | last=Williams | first=Craig Arthur | publisher = Oxford University Press, USA |year = June 10, 1999| pages = [http://books.google.com/books?id=Kf4cs5Y0fiIC&pg=PA72&dq=Greek+love+is+a+modern+phrase&lr= 72]| isbn=9780195113006}}</ref> synonymous with other similar phrases. The [[ambiguity]] of an [[ancient Greek]] model of "[[friendship]]" can [[Implicature|imply]] a [[male bonding]] between equals or a [[Spirituality|spiritual]], [[education]]al and/or [[Sexual intercourse|sexual union]] of males of [[Statistical dispersion|varying]] age.<ref>{{cite book |title = Lytton Strachey and the search for modern sexual identity | last=Taddeo| first=Julie Anne | publisher = Routledge; 1 edition |year = July 18, 2002| pages = [http://books.google.com/books?id=h027XP1CDnYC&pg=PA21&dq=Greek+love+male+bonding&lr= 21]| isbn=978-1560233596 }}</ref> [[Quotation marks]] are generally placed on either or both words, i.e., ''"Greek" love, Greek "love"'' or ''"Greek love"''.

The term is [[documented]] as [[Origin|beginning]] in [[German language|German]] writings between 1750 and 1850 with such terms as "griechische Liebe" (Greek love), "socratische Liebe" (Socratic Love) and "platonische Liebe" (Platonic love), which were designated for male-male attractions.<ref>{{cite book |title = Men desiring men | last=Gustafson| first=Susan E.| publisher = Wayne State University Press
|year = June 2002| pages = [http://books.google.com/books?id=IV5JqX7VhnQC&pg=PA24&dq=Greek+Love,+Platonic+love,+Socratic+love+refer+to&lr=&ei=ZoxBSr_SCo6QkAT92_D1Dg=24]| isbn=978-0814330296 }}</ref>

Apart from its [[perceived]] [[historical]] [[connotation]], no such term is found in any surviving text from any [[ancient]] source. While there are terms, such as Mos Graeciae (Greek custom) and Mos Graecorum (the Greek Way), they were never [[deploy]]ed in [[reference]] to [[Pederasty in ancient Greece|pederasty]], but for a variety of Greek practices.<ref name="Williams" />

== Overview ==

The term "Greek love" has been used interchangeably with other similar [[phrases]], such as "[[Platonic love]]" and "Socratic Love", ( derived from [[Marsilio Ficino]]'s term "amor platonicus" from his translations of the ''[[Symposium (Plato)|Symposium]]'' ). The meaning of the individual terms has drifted over time.

[[Authors]] and [[historians]] will sometimes add the varied [[names]] together between [[brackets]] to be clear the reader knows their written [[intention]]s. [[Richard Posner|Richard A. Posner]], ( author and judge, [[United States Court of Appeals for the Seventh Circuit|United States Court of Appeals for the Seventh Circuit in Chicago]]) author of "Sex and Reason" dissects the subject, and illustrates the use of bracketing his own coined term, discussing men who prefer sex with other men, over women, and men who preferred sex with women, but were quick to [[substitute]] a man or (preferably) a boy when women were not available;

<blockquote>
"The first group dominates the homosexual subculture of today; the last group dominated "Greek Love" ( which should really be called Athenian Love because we know little about the sexual customs of the other city states). Provided we are aware of this difference, we shall not get into trouble if we call Greek love homosexual."<ref>{{cite book |title = Sex and reason | last=Posner| first=Richard| publisher =Harvard University Press |year = January 1, 1992 | pages = [http://books.google.com/books?id=AgLmubyQqKoC&pg=PA29&dq=no+homosexual+subculture+in+ancient+Greece&ei=aFNASt2MGZ-OkATj2-GIDw= 30]| isbn=978-0674802803}}</ref></blockquote>

The three terms are [[associated]] with [[educational]], [[civic]] and [[philosophical]] [[ideal]]s as well as the sexual implications.<ref>{{cite book |title = Outing Goethe & his age | last=Kuzniar | first=Alice A.| publisher = Stanford University Press |year = July 1, 1996| pages = [http://books.google.com/books?id=geXxdlFrgGkC&pg=PA7&dq=Greek+Love,+Platonic+love,+Socratic+love+refer+to&ei=44lBSoiOO4z4lQTs9MntDg= 7]| isbn=978-0804726153 }}</ref> [[Intimate relationship|Relationships]] often [[transcend]]ed the [[physical]] or the [[erotic]], the adult being [[invested]] with [[Moral responsibility|responsibility]] for the [[moral]] and [[Spirituality|spiritual]] welfare of the boy: [[abuse]], exploitation and actual sexual [[penetration]] of the younger partner was not acceptable as the youth was expected to [[mature]] into a respected and honored Greek citizen. Such was the [[Attitude (psychology)|attitude]] of the time that submitting to the act would be distasteful and dishonorable, while such fate did not necessarily befall the abuser.<ref>{{cite book |title = A comparative perspective on major social problems | last=Simon| first=Rita James | publisher = Lexington Books |year = May 25, 2001| pages = 4-5 | isbn=978-0739102480
}}</ref>

Several [[revival]]s throughout [[documented]] history attempted to bring back ancient Roman and [[Greek philosophies]] as well as other classic traditions. Interests in history, [[archeology]], [[art]], [[literature]], [[astronomy]], [[medicine]] and [[social sciences]] of the ancient Greeks survive today due in great part to these revivals of interest, beginning with the [[Carolingian Renaissance]], [[Renaissance of the 12th century]], the [[Renaissance|Renaissance of the 14th–17th centuries]]. During these times interest in the teachings and philosophies of Socrates, Plato and Xenophon emerged again.
===Linguistic history===
The term "''Greek love''" has come to signify the original English use of "''[[Platonic love]]''", that of a male-male sexual attraction made respectable by refering to antiquity. Greece became a reference point by homosexual men of a specific class and education.<ref>{{cite book |title = Translation, translation| last=Petrilli| first= Susan| publisher = Rodopi|year = November 14, 2003| pages = [http://books.google.com/books?id=pnSi5kW7YcUC&pg=PA623&dq=The+term+%22Greek+love%22+itself+is+derived+from+%22Platonic+love%22.&lr== 623]| isbn=978-9042009479 }}</ref> The first use of that phrase dates back to 1636 with "''Platonic Lovers''" by Sir [[William Davenant]].<ref>{{cite book |title = The Encyclopaedia Britannica Eleventh edition | last=The Encyclopaedia Britannica| publisher = Encyclopaedia Britannica|year = 1911| pages = [http://books.google.com/books?id=5raSJrxvMS4C&pg=PA825&dq=Sir+William+Davenant+socratic+love&lr== 825]| isbn=978-1593392925 }}</ref> The latter phrase was derived from the writings of Marsilio Ficino who coined the terms amor Socraticus. There is no linguistic link to the Greek language.

In a German university of the late 18th century, a journal began circulating with the writings and letters of students. The journal centered around the philosophies of Plato and Socrates. In one journal a letter is published from a student proclaiming his attraction to other men. Citing both phrases in German ( "socratische Liebe" - Socratic Love, "platonische Liebe" - Platonic love), the author of the letter also coins the phrase "griechische Liebe" (Greek love).

Greek love was sometimes idealized and sentimentalized. Such a reading of the ancient Greeks can imply the beginning of sexual liberation, especially for 19th century homosexuals.<ref>{{cite book |title = Men in love| last=Haggerty | first=George E.| publisher = Columbia University Press |year = June 15, 1999| pages = [http://books.google.com/books?id=KPbsW52ApVUC&pg=PA141&dq=The+concept+of+Greek+love= 141] | isbn=978-0231110433 }}</ref>

== Historical background ==

The [[history]] of the [[concept]], predates the term by nearly 3000 years. [[Institutional]] [[Greek homosexuality]] as well as [[Greek pederasty]] (the erotic relationship of an adult male [[erastes]] with a young [[adolescent]] [[eromenos]]), appeared on the [[Greece|Greek]] [[mainland]], as early as the [[7th century B.C.]] Both [[Sparta]] and [[Athens]] established similar [[cultural]] and [[social]] [[phenomenon]].
[[File:Marsilio Ficino,von Leonardo da Vinci .jpg|thumb|150px|left|Portrait of Marsilio Ficino, by Leonardo da Vinci]]
[[Homosexual]] activity in ancient [[civilization]]s is common. Many civilizations offer few sexual options in a rigid [[class system]]. Greek men stayed within their own class, if not within their own [[gender]]. [[Marriage]] was expected but offered little more than relations to produce [[offspring]], as the two genders were separated in [[public]] and [[tradition]]ally did not even take meals together. Women were secluded in Ancient Greece. The natural step was to turn to who was available and accepting.<ref>{{cite book |title = Sex and reason| last=Posner | first=Richard A.| publisher = Harvard University Press |year = January 1, 1992 | pages =[http://books.google.com/books?id=AgLmubyQqKoC&pg=PA146&dq=explaining+Greek+love&ei=W_w7So_gCoqwkAS36MW6BQ= 146-149]| isbn=978-0674802803 }}</ref> Ancient sexuality was not approached as a gender specific attraction. Homosexuality, is also a modern term. It has only been in use for just 130 years.<ref>{{cite book |title = History Of Homosexuality In Europe, 1919-1939 | last=Tamagne| first=Florence | publisher = Algora Publishing |year = August 2004| pages = [http://books.google.com/books?id=Ne6ZRjhMrvQC&pg=PA6&dq=Origins+of+the+term+homosexual= 6]| isbn=978-0875863566 }}</ref> The concept of strict sexual separation of the genders is also a relatively new idea. Not until strict church doctrine taught this [[ideology]] did it become a [[moral]] issue. Up until that time there simply was little to no [[standard]] against it.

A true homosexual [[subculture]] did not exist in ancient Greece.<ref>{{cite book |title = The AIDS epidemic | last=Rushing | first=William A.| publisher = Westview Press |year = June 27, 1995| pages = [http://books.google.com/books?id=w6XeOcFpcE0C&pg=PA19&dq=homosexual+subculture+did+not+exist+in+ancient+Greece.&lr== 19-20]| isbn=978-0813320458 }}</ref> Homosexuality is an [[attraction]] to the same anatomical sex.<ref>{{cite book |title = Lesbian, gay, and bisexual identities and youth| last= D'Augelli, Patterson| first=Anthony R., Charlotte| publisher = Oxford University Press, USA |year = May 3, 2001| pages = [http://books.google.com/books?id=zOXwENojFHYC&pg=PA27&dq=Homosexuality+is+defined+as+the+complete+attraction+to+the+same+gender&lr== 27]| isbn=978-0195119534 }}</ref> While there were individuals of both sexes that were only attracted to their own gender they would have no reason not to marry for the same [[benefits]] afforded every adult of Greece. The marriage was not to become something else or to hide the males attractions, but because that is what men did at a specific time in their lives. They would have no reason to hide their desires or their affairs as the ancient society saw it as [[natural]] and even [[honorable]].

It appears to have been a great honor to be "[[mock]]" [[abducted]] in a nearly [[theatrical]] way, and spirited off to the [[residence]] of the Erastus by his [[friends]] where the Eromenos is treated with [[food]], [[wine]] and [[seduction]] while held "[[captive]]". The stylised [[faux]] "[[kidnapping]]" may last for several days as [[gifts]] and [[Greek poetry|song]] are bestowed on the youth, who is [[return]]ed [[safely]] [[home]]. It is clear that the [[goal]] is the [[acceptance]] from the [[youth]], who may turn away the advances. Generally the young man or adolescent boy will be sought after by many who, become attracted by the [[physical]] [[perfection]] of the [[athlete]] during [[competition]] in the Greek games. There is overwhelming evidence to illustrate the social phenomenon. Literary work such as the Socratic dialogues of [[Plato]], for example, hundreds of [[Greek vase]]s displaying a range of [[emotive]] and expressive [[guises]], and the [[words]] of the actual love struck Greek's themselves carved into the many [[stadium]] [[tunnels]], where the athletes would wait for their events as well as on the wall's [[columns]] and even natural [[Rock (geology)|rock]] of the [[country]]. Most of the Ancient Greek love poems are [[attribute]]d to the traditions of [[Kalos]].

Male same-sex relationships of the kind portrayed by the "Greek love" ideal were increasingly disallowed within the [[Judaeo-Christian]] traditions of Western society, though there was more tolerance within Asian cultures until recent times.<ref>Crompton, Louis: Homosexuality and Civilization, First Harvard University Press paperback edition, 2006 pp.([213], 411 & ''passim'')ISBN 978-0674022331</ref> The earliest reference to the modern ideology is from that of [[Marsilio Ficino]] after the fall of the Byzantine Empire. In his comments of Plato's work in 1469, Ficino describes "amor socraticus", however it must be said that Ficino, influenced by the church doctrine attempted to water down its meaning and concept and concluded that the male love was allegorical.<ref>{{cite book |title =The Columbia anthology of gay literature | last=Fone | first=Byrne R. S. | publisher =Columbia University Press |year =May 15, 1998| pages =[http://books.google.com/books?id=HTFZTX3V7D8C&pg=PA131&dq=Amore+socraticus&lr=&ei=1JZBSpScKY7UlQS9yqn7Dg= 131]| isbn=978-0231096706 }}</ref> In his commentary to the ''Symposium'', Ficino carefully separates the act of sodomy, which he condemned, and lauded Socratic love as the highest form of friendship. He believed that men could use each other's beauty and friendship to discover the greatest good, that is, God. Ficino christianised the theory of love presented by Socrates.<ref>{{cite book |title = The seduction of the Mediterranean | last=Aldrich| first=Robert| publisher = Routledge; 1 edition |year = November 15, 1993| pages = [http://books.google.com/books?id=87FRuLsynTMC&pg=PA38&dq=Greek+love,+Platonic+love,+socratic+love+Michelangelo+Art&lr== 38]| isbn=978-0415093125 }}</ref>

== Romanticism ==
===Romantic Hellenism===
[[File:Johann Joachim Winckelmann (Anton von Maron 1768).jpg|thumb|175px|right|Johann Joachim Winckelmann, portrait by Anton von Maron, 1768]]

As far back as the [[Roman Republic]] and [[Roman Empire|Empire]], [[Greek literature]] assumed a central place in [[classical education]]. The [[classics]] of [[Greek poetry]], [[Greek theatre|theatre]] and [[Greek mythology|mythology]] permeated the [[civilizations]] that followed in great [[revival]]s of the arts and sciences. This was particularly characteristic of [[Renaissance]] [[Italy]] in the 14th century. The writings of the Roman Empire, which both preserved their own traditions and those of ancient Greece were rediscovered at the end of the Byzantine Empire. 400 years later, influential figures such as Byron, Shelley, Goethe and Winckelmann of early 18th century Britain and Germany, paid homage to the perceived sexuality of Greek life and culture.

German scholar and writer, [[Johann Joachim Winckelmann]], did more than any other intellectual or artistic figure in the 18th century to promote the Greek ideal of beauty.

Byron and his school-mates at Harrow would have read the classics. They would have had an understanding of the term, "Greek love".<ref>Crompton, Louis:''Byron and Greek Love - Homophobia in 19th century England''. GMP Publishers Ltd 1998/The Cromwell Press. Introduction p.11</ref><ref name="MacCarthy">MacCarthy, Fiona: ''Byron, Life and Legend''. John Murray, London 2002. p.39</ref>
[[File:Lord Byron.jpg|thumb|175px|left|George Gordon, lord Byron (1788–1824)]]
<blockquote>
Ours too the glance none saw beside; 
The smile none else might understand; 
The whisper'd thought of hearts allied, 
The pressure of the thrilling hand. 
</blockquote> from:''To Thyrza'', October 11, 1811

The poet, Shelley, a pupil at Eton, immersed himself in Greek literature, his Platonic studies leading to a translation of the [[Symposium (Plato)|Symposium]] (1818) and in the same year a ‘Discourse on the Manners of the Antient [sic] Greeks Relative to the Subject of Love’ which stands as the first published essay (after Bentham’s unpublished writings of 1785) on the subject of homosexuality. The significance of this document lies in its repudiation of the evasions of contemporary scholarship which had blurred the perceptions of Greek love as a sexual practice. Shelley, however, was restrained by the times, so that much of the essay is questionable, while drawing a line between ‘ridiculous and disgusting conceptions’<ref>Crompton (in Byron & Greek Love p.294-5, refer Note 4)</ref> and an oblique reference to ‘natural’ orgasmic release:

<blockquote>
"If we consider the facility with which certain phenomena connected with sleep, at the age of puberty, associate themselves with those images which are the objects of our waking desires…it will not be difficult to conceive the almost involuntary consequences of a state of abandonment in the society of a person of surpassing attractions, when the sexual connection cannot exist, to be such as to preclude the necessity of so operose and diabolical a machination as that usually described".
</blockquote>

The ‘Discourse’ was intended as an introduction to his translation of ‘The Symposium’, but both documents were too daring for the time, and publication of translation (as ‘The Banquet’) and essay had to wait almost a century. In spite of its limitations, the document has nevertheless been considered as ‘a pioneering work in a field not fully and freely explored by an English scholar until Kenneth Dover’s authoritative study of 1980’. (Crompton)<ref name="Byron">Crompton, Louis: ''Byron and Greek Love: Homophobia in 19th-Century England''. London: Faber and Faber, 1985</ref>

===Victorian Hellenism===
[[File:Oscar Wilde 3g07095u.jpg|thumb|right|175px|Oscar Wilde]]
The ‘[[Uranian]]s’, as they were called, at a time when Victorian justice upheld the illegality of all male sexual relations, embraced a number of distinguished men of letters, including [[William Johnson Cory]], [[Gerald Manley Hopkins]], [[Walter Pater]], [[Oscar Wilde]] and the above-mentioned John Addington Symonds who defines the term:

<blockquote>I shall use the terms ''Greek Love'', understanding thereby a passionate and enthusiastic attachment subsisting between man and youth, recognised by society and protected by opinion, which, though it was not free from sensuality, did not degenerate into mere licentiousness.<ref>Symonds, J. A.: A Problem in Greek Ethics: London: Privately printed, ISBN 978-1605063898</ref></blockquote>

While this group of neo-Hellenists was finding support and inspiration from an ancient culture, the voices of [[Karl-Heinrich Ulrichs]], [[Karl-Maria Kertbeny]] and [[Richard von Krafft-Ebing]] were being heard across Europe, articulating their theories of ‘homosexuality’ (coined by Kertbeny), sexual orientation and gender inversion which were to make an increasing impact in legal, medical and sociological circles. The Uranians, almost all classically-educated Oxonians, stood aside from such scientific controversies, with their spiritual, philosophical and emotional antecedents. Their Hellenic appellation derives from both Plato’s ‘heavenly’ love and the birth of [[Aphrodite]] as described in Hesiod ([[Theogony]]), not to be confused with ‘Urning’, a term coined by Ulrichs to denote ‘a female psyche in a male body’ ('Urning' also derives from Classical sources, particularly the [[Symposium]]).

The immediate Hellenist precursors of the Uranians were the influential literary and reformist figures of Matthew Arnold, John Stuart Mill, and Benjamin Jowett.

Michael Kaylor identifies “two forms of erotic positioning in relation to this ‘boy-worship’— as well as the fulfilment and outcome of such an erotic attachment — one ‘conciliatory to social orthodoxies’, the other ‘pervasively dissident’.

Walter Pater seems to have actualised his paederastic desires only once, threatening his academic position so thoroughly that he sublimated thereafter, a choice that later matured into an appreciation for such sublimation; Oscar Wilde actualised most of his paederastic desires, a ‘madness for pleasure’ that ruined many lives, and not just his own.”

== Influence in art ==
[[File:Death of Socates charcoal scetch.jpg|thumb|175px|left|Original charcoal rendering of "Death of Socrates" by Jaques-Louis David]]
[[File:David - The Death of Socrates.jpg|thumb|175px|right|Final painting "Death of Socrates"]]
The Romans were inspired enough by Greek art to copy many of their great works. The subject of Eros, and the traditions of male contact were repeated in many of the Roman sculptures described by Johann Winckelmann in a three volume set of books.<ref>{{cite book |title = Same-Sex Desire and Love in Greco-Roman Antiquity and in the Classical Tradition of the West| last=Verstraete, Provencal| first= Beert C., Vernon| publisher = Routledge; 1 edition|year = February 13, 2006| pages = [http://books.google.com/books?id=ejPZu3Ktu5cC&pg=PA15&dq=18th+century+greek+love+art&lr== 15] | isbn=978-1560236047 }}</ref>

During the Renaissance, artists such as Leonardo Davinci and Michelangelo discovered Plato and used his philosophy as artistic muse for inspiration for their greatest works. The new paganism, liberated their senses and mind. Greek love was an ideal love in its essence, after the platonic pattern.<ref>{{cite book |title = Leonardo the Florentine - A Study in Personality | last=Taylor| first=Rachel Annand | publisher = Kiefer Press |year = March 15, 2007| pages = [http://books.google.com/books?id=ACLMFYKviNcC&pg=PA483&dq=Greek+love,+Platonic+love,+Socratic+love+Michelangelo&lr== 483] | isbn=978-1406729276 }}</ref> Michelangelo presented himself to the public as a Platonic lover of men in 16th century Italy. His art combined and alternated between catholic orthodoxy and pagan enthusiasm in many of his works. The sculpted likeness of a local saint, Proculus and his first great masterpiece, Bacchus illustrate this. Michelangelo's next two pieces, ''Pieta'' and ''The David'', pay respect to his faith and Eros.<ref>{{cite book |title = Homosexuality and civilization | last=Crompton| first=Louis| publisher = Belknap Press of Harvard University Press |year = October 31, 2006| pages = [http://books.google.com/books?id=TfBYd9xVaXcC&pg=PA270&dq=Greek+love,+Platonic+love,+socratic+love+Michelangelo+Art&lr== 270]| isbn=978-0674022331 }}</ref> In later revivals these works were drawn on as further inspiration. The 18th century artists of the time of Wincklemen, would, at times produce art, representing ancient society and Greek love in their Neoclassical work.<ref>{{cite book |title = The seduction of the Mediterranean | last=Aldrich| first=Robert| publisher = Routledge; 1 edition |year = November 15, 1993| pages = [http://books.google.com/books?id=87FRuLsynTMC&pg=PA136&dq=Greek+love+renaissance+art= 136]| isbn=978-0415093125 }}</ref> Artist, Jaques-Louis David's "Death of Socrates", is meant to be a Greek painting, imbued with an appreciation of "Greek love". ''Socrates'' is a tribute and documentation of leisured, disinterested, masculine fellowship.<ref>{{cite book |title = Emulation| last=Crow| first=Thomas E.| publisher = Yale University Press; Revised edition|year = June 20, 2006| pages = [http://books.google.com/books?id=tM76jORspU8C&pg=PA99&dq=Anne-Louis+Girodet+Greek+love+art= 99] | isbn= 978-0300117394 }}</ref>

== Academic and scholarly contradictions and controversy ==

In his paper, ''Reconsiderations about Greek Homosexualities'' (2005), Percy takes Dover to task in connection with what he terms ‘the sexual-role dichotomization’. He refers here to the depiction of the erastes/eronemos relationship as defined by sexual roles, active and passive respectively. This dichotomy was connected by Dover to other sexual and social mores which conferred a certain propriety on the role of the male adult Athenian as an active penetrator while denigrating the passive/penetrated role. As a result, ‘penetration’ has become a focal point in the scholarship to the extent that the concept of domination takes precedence over any other aspects of Greek sexuality. The ‘constructionists’, Foucault and Halperin, and their many followers, have extended this analysis, but the ‘Dover dogma’ remains at the heart of the discussion.

Percy underlines the complexity of the Greek male experience which is not served by reducing same-sex behaviors to the purely physical or sexual. He places at the forefront of his discussion the established pederastic system of education which ‘became a way to lead a boy into manhood and full participation in the ''polis''’ which in turn was able ‘to benefit the city in a wide range of potential ways.’ The training and indeed inspiration provided in the pederastic relationship ‘released creative forces that led to what has been called the Greek "miracle".’ He argues that the coexistence of ‘lustful pederasty’ and pedagogical pederasty represented ‘two ways that the Greeks understood the desire and relationship involved in boy-love’, and its vital educational force.

Percy strongly criticizes Dover’s ‘myopic view of the institution of pederasty' and ‘lack of understanding of homosexuality verging on homophobia, a crucial point being Dover’s way of dealing with the sexual terminology: retaining the word ‘sexual’ for hetero relations while being inclined to treat homosexuality ‘as a subdivision of the quasi-sexual or pseudo-sexual (not para-sexual)’.[Dover, 1978, Preface] He does not, however, neglect to mention the availability of flute girls, slaves, prostitutes, and hetairai to dispel any notion that the elite Greeks had no opportunity for heterosexual contact before marriage (typically delayed until the age of 30), concluding (in a footnote) that the incidence of homosexual choice would still most likely have been higher than in today's world (as measured by Kinsey). No exclusive homosexuals are recorded in the epics or myths, though the stories - as with Achilles and Patroclus - continued to be homosexualized even as late as the Roman period.

== Academic sources ==
{{Cnote2 Begin|liststyle=upper-numeric|colwidth=40em}}

{{Cnote2|2|'''Dr James Davidson''', M.A. (Oxford), M.A., M.Phil. (Columbia) D.Phil. (Oxford)<ref>[http://www2.warwick.ac.uk/fac/arts/classics/staff/jamesdavidson/]</ref>}}

{{Cnote2|1|'''[[Kenneth Dover|Sir Kenneth James Dover]]''', [[FRSE]], [[FBA]], former President of Corpus Christi College, Oxford (born [[March 11]], [[1920]]).<ref>[http://www.freebase.com/view/en/kenneth_dover]</ref>}}

{{Cnote2|2|'''Dr. Louis Crompton''', Professor of English, University of Nebraska<ref>[http://www.columbia.edu/cu/lweb/eresources/exhibitions/sw25/bentham/crompton.html]</ref>}}

{{Cnote2|2|'''Professor Thomas K. Hubbard''', Greek and Roman Literature, Literary Theory, University of Texas at Austin
<ref>[http://www.utexas.edu/depts/classics/faculty.html]</ref>}}



{{Cnote2 End}}

== Notes ==
<references group="nb" />

== References ==
<references />

==Bibliography==
*{{cite book | last = Crompton | first = Louis | title = '''Byron and Greek Love''' | publisher = GMP | location = London | year = 1998 | isbn = 9780854492633 }}

*{{cite book | last = Crompton | first = Louis | title = '''Homosexuality & Civilization''' | publisher = Belknap Press of Harvard University Press | location = Cambridge | year = 2003 | isbn = 9780674022331 }}

*{{cite book | last = Fone | first = Byrne | title = '''The Columbia Anthology of Gay Literature''' | publisher = Columbia University Press | location = New York | year = 1998 | isbn = 9780231096706 }}

*{{cite book | last = Gustafson | first = Susan | title = '''Men Desiring Men''' | publisher = Wayne State University Press | location = Detroit | year = 2002 | isbn = 9780814330296 }}

*{{cite book | last = Haggerty | first = George | title = '''Men in Love''' | publisher = Columbia University Press | location = New York | year = 1999 | isbn = 9780231110433 }}

*{{cite book | last = Kuzniar | first = Alice | title = '''Outing Goethe & His Age''' | publisher = Stanford University Press | location = Stanford | year = 1996 | isbn = 9780804726153 }}

*{{cite book | last = Maccarthy | first = Fiona | title = '''Byron: Life and Legend''' | publisher = Farrar, Straus and Giroux | location = New York | year = 2004 | isbn = 9780374529307 }}

*{{cite book | last = Posner | first = Richard | title = '''Sex and Reason''' | publisher = Harvard University Press | location = Cambridge | year = 1992 | isbn = 9780674802803 }}

*{{cite book | last = Symonds | first = John | title = '''A Problem in Greek Ethics: Paiderastia''' | publisher = Forgotten Books | location = City | year = 2007 | isbn = 9781605063898 }}

*{{cite book | last = Taddeo | first = Julie Anne | title = '''Lytton Strachey and the Search for Modern Sexual Identity: the Last Eminent Victorian''' | publisher = Routledge | location = New York | year = 2002 | isbn = 9781560233596 }}

*{{cite book | last = Tamagne | first = Florence | title = '''History of Homosexuality in Europe, 1919-1939''' | publisher = Algora Publishing | location = New York | year = 2004 | isbn = 9780875863566 }}

*{{cite book | last = Williams | first = Craig | title = '''Roman Homosexuality''' | publisher = Oxford University Press | location = Oxford Oxfordshire | year = 1999 | isbn = 9780195113006 }}

==See also==
*[[Eros (love)|Eros]]
*[[Homosexuality in Ancient Greece]]

{{DEFAULTSORT:Greek Love}}
[[Category:Pederasty]]
[[Category:Love]]
[[Category:Sex]]

Talk:Middle Eastern and Central Asian pederasty

2015-04-09T00:41:40Z

Haiduc: /* Here is a more recent version, but not the wiki code */ new section

Middle Eastern and Central Asian pederasty

2015-04-09T00:40:06Z

Haiduc: /* Persia */

[[Image:225px-Shah_Abbas_and_Wine_Boy.jpg|225px-Shah_Abbas_and_Wine_Boy.jpg]] [[Image:magnify-clip.png|magnify-clip.png]] '''Shah Abbas I and a page''' 
The dedication reads ''May life grant all that you desire from three lips, those of your lover, the river, and the cup.'' Tempera and gilt; Muhammad Qasim, 1627; Louvre, Paris ''For a generalized discussion of relations between men and boys see main article: [[Pederasty]]''
The practice of '''pederasty in the Middle East''' seems to have begun, according to surviving records, sometime during the 800s and ended, at least as an open practice, in the mid-19th century.[''[[citation needed]]''] Throughout this era, pederastic relationships, poetry, art and spirituality were found throughout cultures from Moorish [[Spain]] to Northern present-day [[Pakistan]]. While [[sodomy]] was considered a major sin in Islam, other aspects of same-sex relations were not, though they were problematized to various degrees at various times and places.

The seeming co-relation of pederasty with the rise of Islam has been commented on by modern historians, who see a link between the love of boys and the protective attitude of Islam towards women, leading to their removal from public life, together with the tendency of Sharia law to accommodate within the domain of "private behavior" inevitable activities, as long as they do not interfere with public order.[[[1]]]

== Literature and teachings ==

Literature reflects Muslim culture's fascination with love (sexual and nonsexual), a love which includes beautiful boys. To many, if not most Muslim literary figures, love was love: as Urdu poet Hasrat Mohani put it, "All love is unconditionally good."[2] The lover was conceived as martyr and hero. His desire, known as ishq, was glorified as mad, unresonable, ecstatic, impossible to satisfy and leading even to death. An Arab proverb claims that "Ishq is a fire that burns down everything but the object of desire".[3]

While pederastic themes abound in prose as well, it is through poetry that the genre has made its mark on the culture. This topos is found from Moorish Spain, such as in The Ring of the Dove of Ibn Hazm, to Egypt, in Shams al-Din Muhammad ibn Hasan al-Nawaji's Meadow of Gazelles, to Baghdad, in the person of Abu Nuwas, "enfant terrible" and first among Arab poets, to the Gulistan of the Persian Sadi, and Urdu poets such as Mir Taqi Mir and Mirza Ghalib in northern India.

== Individual regions ==

===Middle East ===
[[Image:Chehel_Sutun_-_Men_and_youths_by_a_stream.jpg|Chehel_Sutun_-_Men_and_youths_by_a_stream.jpg]] [[Image:magnify-clip.png|magnify-clip.png]] '''Men and youths by a stream''' 
Ceramic panel from [[Chehel Sotoun]]; [[Louvre]], [[Paris]].
The construction of same-sex love in the [[Middle East]] has been influenced by its history and geography.[''[[citation needed]]''] [[Hellenistic]] elements can be recognized in the use of the wine boy as a symbol of homoerotic passion, and in such ideas as that pederasty is absent from 'primitive' cultures since there a boy can learn all he needs from his father, but that people of high civilization require the erotic attraction of boys to motivate experienced men to teach the boys lovingly.[''[[citation needed]]''][[[2]]]

The valorization of youthful male beauty is found in the [[Qurʾān]] itself: "And there shall wait on them [the god fearing men] youths of their own, as fair as virgin pearls." (Qurʾān 52:24; 56:17; 76:19). Islamic jurisprudence generally considers that attraction towards beautiful youths is normal and natural. The [[Hanbalite]] jurist Ibn al-Jawzi (d. 1200) is reputed to have said that "He who claims that he experiences no desire when looking at beautiful boys or youths is a liar, and if we could believe him he would be an animal, and not a human being."[[[3]]] However, [[anal intercourse]] ''(liwāṭ),'' is proscribed and men are advised to be even more wary of attraction to beautiful boys than to beautiful women, through religious injunctions exhorting them to resist this temptation. It is related that the Prophet [[Muhammad]] enjoined his followers to "Beware of beardless youth for they are a greater source of mischief than young maidens."[[[4]]]

Likewise, the imam and legal scholar [[Sufyan al-Thawri]] (d. 783 CE) asserted, regarding sexual temptation, that "If every woman has one devil accompanying her, then a handsome lad has seventeen."[[[5]]]

Love of beauty, another quality praised in the [[hadith]] which records [[Muhammad]] as having said that ''God is beautiful and loves beauty,'' and that a handsome face refreshes the eye, was seen as a mark of refined and sophisticated character, even in the appreciation of beautiful boys. The 17th c. Persian philosopher [[Sadr al-Din al-Shirazi]] asserted that

<blockquote>
''We do not find anyone of those who have a refined heart and a delicate character . . . to be void of this love at one time or another in their life, but we find all coarse souls, harsh hearts and dry characters . . . devoid of this type of love, most of them restricting themselves to the love of men for women and the love of women for men with the aim of mating and cohabitation, as is in the nature of all animals [...]''[[[6]]]

</blockquote>
====Persia ====
[[Image:250px-Princely_Youth_and_Dervish.jpg|250px-Princely_Youth_and_Dervish.jpg]] [[Image:magnify-clip.png|magnify-clip.png]] '''Princely Youth and Dervish''' 
Reza Abbasi, ca. 1625; Isfahan, Iran; [[Metropolitan Museum of Art]], [[New York]].

Some sources have posited that same-sex relations may have been introduced by the hordes of the early Soghdian (Central Asian Iranian) conqueror Afrasiab. The local population is said to have been greatly shocked by the popularity among his people for "the vice against nature." The Zoroastrian priests reacted strongly, and decreed that any man caught in the act could be put to death - a stronger sanction than that against murderers. ( Westermarck, Edward: The Origin and Development of the Moral Ideas. London 1908, 1912, 1971)

The origin of pederasty in ancient Persia was debated even in ancient times. [[Herodotus]] claimed they had learned it from the Greeks: "...and [the Persians'] luxurious practices are of all kinds, and all borrowed: the Greeks taught them pederasty."[[[7]]] However, [[Plutarch]] asserts that the Persians used eunuch boys "the Greek way" long before they had seen the Grecian main.[[[8]]] Despite these historians, [[Richard Francis Burton]] was of the opinion that the Persians had picked up the habit from the people inhabiting the Tigris-Euphrates Valley.[[[9]]]

The practice was not without its critics, such as [[Sanai of Ghazni]]. The poet mocks the pederastic practices of his time, embodied in the doings of the Khvaja of [[Herat]], who takes his [[catamite]] into the [[mosque]] for a quick tryst:

''Not finding shelter he became perturbed,'' ''The mosque, he reasoned, would be undisturbed.''
But he is discovered by a devout man, who, in his blame, echoes a traditional attack on same-sex relations:

''"These sinful ways of yours," —that was his shout—'' ''Have ruined all the crops and caused the drought!'' [[[10]]]
Sanai drives the irony home by having the devout man, after the Khvaja makes his embarrassed escape, mount the boy and complete the act.

Dick Davis comments, "A further cultural barrier, and one that can prove particularly difficult to negotiate, is the prevalence of the cult of pederasty in much medieval Persian verse." He notes that many translators have taken advantage of the fact that pronouns are not gender specific but notes that the translator "in availing himself of this help he is, as he knows, often fudging the issue, quietly bowdlerizing the texts."[[[11]]] This is held to be true even of major works, such as the ''Gulistan (Rose Garden)'' of Sa'adi. English translators even in the tamer episodes of the "Gulistan" turn boys into girls and change anecdotes about pederasty into tales of heterosexual love.[[[12]]]

John Fryer, who traveled to Persia in the late seventeenth century, was of the opinion that "The Persians, when they let go their modesty.. covet boys as much as women." The notoriety of the Persians for boyish pleasures was such that in the late nineteenth century Richard Francis Burton referred to Central Asian pederasty as "the Persian vice." He confirmed the findings of Chardin, indicating that the boy bordellos continued to exist, adding that "the boys are prepared with extreme care by diet, baths, depilation, unguents and a host of artists in cosmetics." He accounted for the tastes of the Persians by postulating that the habit began in boyhood, when Persian boys used each other for sexual pleasure, in a game known as ''[[alish-takish]].'' Later in life, after marrying and begetting children, "Paterfamilias returns to the Ganymede," according to Burton.[[[13]]]

=====The Existence of Pederastic Love =====

Even if it is granted that [[literary works]] during the Ottoman period could be used as valid primary sources that reflect on the lifestyle of the habitants of the [[Ottoman Empire]], [[Khaled El-Rouayheb]] expressed in another piece of his work, The Love of Boys in Arabic Poetry of the Early Ottoman Period, 1500 – 1800, that many historians “give readers the impression that many love poetry of that period usually portrayed female beloved.” In the aforementioned paper, El-Rouayheb later argued that “the portrayed beloved was often, perhaps most often, a male youth.” In summary, he based his arguments on the physical description, namely the beard, of the beloved, the name of the beloved, the usage of masculine gender terms when speaking of the beloved, and extra-poetic information attached to the poems.[[[14]]]

The following are excerpts from poems used for each of El-Rouayheb’s claim:

<blockquote>
i. beard-down(‘idhār) - Ahmad al-Bahnasī (d. 1148/1735): There he is with the night of the face’s ‘idhār when it darkened. 
ii. beloved’s name – Ibrāhīm al-Akramī (d. 1047/1638): After you, my desire ‘Ali, I’ve divorced of the vine and love poetry. 
iii. the word “boy” – Muhammad al-Mahāsinī (d. 1062/1662): I fancy him, a lithesome boy of paradise.

</blockquote>
=====Women-Lovers & Boy-Lovers =====

The existence of literary works with both women-lovers and boy-lovers would substantiate the prevalence of both the “categories” of lovers. An example of such a work would be Deli Birader’s ‘The Repeller of Grief and Remover of Anxiety’ – “a lengthy work in prose with several poems embedded in it.”[[[15]]] There are seven chapters in Birader’s work. Chapter 2 was titled “Boy-lovers and women-lovers”, chapter 3 was titled “How to enjoy the company of boys” and chapter 4 was titled “How to enjoy the company of girls”.

=====Age Discrimination – Beardless Boys and Downy-Cheeked Youth =====

In many of the poems with boy-beloveds, there seems to be a distinction in the age of the boy-beloveds, namely, between beardless [[boys]] and downy-cheeked [[youths]], where authors often expressed preference for one over the other.

Syrian scholar Muhammad Khalīl al-Murādī “devoted 12 pages of his biographical work to reproducing a tract … entitled ‘Throwing off the reins in describing the devoid of, and the embellished with, beard-down’ … [which depicts] a disputation in which the beardless boy and the downy-cheeked youth advance their respective boasts as to who was the most appropriate object of passionate love.”[[[16]]] The following excerpts of poems also exemplify the correlation between age and beauty in the minds of the authors.

=====Ottoman Empire =====

The Early Modern [[Ottoman]], despite being an [[Islamic Empire]], produced many primary sources which indicate the existence of male-male love among the habitants of the empire. At present, many historians are still having disagreements with regard to male-male relationships in [[Early Modern]] Ottoman society– some argue on the gender of the beloveds being portrayed in poems,[[[17]]] some disagree on the tolerance for [[sodomy]],[[[18]]] and some have different opinions with regard to the nature of male-male relationships in the Early Modern Ottoman. These variations in opinions and the sometimes seemingly contradicting primary sources – literary work describing male-male relationships and yet laws prohibiting sodomy – create a constantly evolving field of study.

<blockquote>
‘Abd al-Hayy al-Khāl (d. 1117/1705): I used to say that my heart would forget [you] when ‘ārid[[[19]]] appeared on your cheeks 
Mustafā al-Sumādī (d. 1137/1725): If beard-down appears on the cheeks of the beloved, it will leave him dusted and dried

</blockquote>
In chapter 3 – ‘How to enjoy the company of boys’ – of Deli Birader’s ‘The Repeller of Grief and Remover of Anxiety’, Birader described a few group of lovers – those that find beauty in exquisite boys, those who love güzeshte (boys who have passed puberty), those who think of “beauties who has already grown black and thick moustaches” and another who strive to find old men with white beards.[[[20]]] These examples imply how contemporary authors’ preference for male subjects was defined by the age of the subjects.

=====Sodomy & Islam =====

Perhaps one of the most abstruse aspects of male-male relationship in the [[Ottoman Empire]] is its coexistence with the [[Islamic law]], which according to a number of historians today condemns “[[homosexuality]]”.

Historian [[Marshall Hodgson]] wrote that in medieval Islamic civilization,

<blockquote>
“despite strong Shar‘i disapproval, the sexual relations of a mature man with a subordinate youth were so readily accepted in upper-class circles… The fashion entered poetry, especially the Persian.”

</blockquote>
[[Bernard Lewis]] also wrote that,

<blockquote>
“homosexuality is condemned and forbidden by the holy law of Islam, but there are times and places in Islamic history when the ban on homosexual love seems no stronger than the ban on adultery…”

</blockquote>
[[[21]]]

Khaled El-Rouayheb suggested that what Islamic law prohibits is sexual intercourse between men -[[sodomy]], and that Islamic religious scholars of that period clearly did not believe that falling in love with a boy or expressing love in poetry was also illicit.[[[21]]] Perhaps by taking a look at Deli Birader’s ‘The Repeller of Grief and Remover of Anxiety’, El-Rouayheb’s claim can be better understood. The following is an excerpt from the third chapter of Birader’s work:

<blockquote>
He confronts a silver ass 
And attains all he desires 
All at once, he raises his gown 
And take the silver dome in front 
Then he makes his cock as hard as a rock 
And plunges it up to the black hair at its base, 
These are then names contemptible lovers, and the leader of sinners, lûtî, gulâmpâre,[[[22]]] ‘white money black face.’ 
Their beloved may prevent them from verifying his to the point and contend themselves with being next to him, now sucking his lips, now embracing him, and their foolish hearts are deluded by him: He gets a playful beloved 
He follows the path of loyalty in love 
His limit should be fooling around 
He should never cross this limit 
He should pull him aside, into his embrace 
And delude his foolish heart with that much 
These are then named as loyal lovers, and favorable sweethearts, mahbub-perest, a a double side drum ... 

</blockquote>
[[[23]]]

===== [edit] Bathhouses and Coffeehouses =====
[[Image:180px-Tellak_-_Huban_name.jpg|180px-Tellak_-_Huban_name.jpg]] [[Image:magnify-clip.png|magnify-clip.png]] '''Tellak''' 
Detail of an illustration from the ''Hubanname'' ''(The Book of the Handsome Ones),'' an eighteenth century [[homoerotic]] work by the Turkish poet [[Fazyl bin Tahir Enderuni]]
Traditionally, the masseurs in the baths, ''tellak'' in Turkish, who were [[young men]], helped wash clients by soaping and scrubbing their bodies. They also worked as [[sex workers]].[[[24]]] We know today, by texts left by Ottoman authors, who they were, their prices, how many times they could bring their customers to [[orgasm]], and the details of their sexual practices (From the ''Dellâkname-i Dilküşâ,'' eighteenth century work by [[Dervish]], Ismail Agha; Ottoman archives, Süleymaniye, Istanbul).[[[25]]][[[26]]]

They were recruited from among the ranks of the [[non-Muslim subject nations]] of the Turkish empire, such as [[Greeks]], [[Armenians]], [[Jews]], [[Albanians]], [[Bulgarians]], [[Roma]] and others.

Primary sources indicate the hiring of handsome boys as workers in bathhouses([[hammam]]) and coffeehouses. Cam Hobhouse, in his travels, came across the following verses, written on the window of a hammam probably describing a worker of the hammam ([[tellak]]):

<blockquote>
Dear Youth, whose form and face unite 
To lead my sinful soul astray; 
Whose wanton willing looks invite 
To every bliss, and teach the way, 
Ah spare thyself, thyself and me, 
Withhold the too-distracting joy; 
Ah cease so fair and fond to be, 
And look less lovely, or more coy.[[[27]]] 

</blockquote>
 
Also, the following is an excerpt of a poem praising the beauty of a coffeehouse waiter (Sāqī) called Ibrāhīm al-Suyūrī in the Dīwān of ‘Ināyātī’s poetry:

<blockquote>
Come, let us polish our rusty souls with the Ibrahimic visage. 
Come, let us gaze at the luminous moon which puts the bright sun to shame. 
Come, let us look at the tender branch, swaying in radiant garments. 
Come, let us take the cup from the lavish hand…[[[28]]] 

</blockquote>
A Damascene scholar Muhammad Najm al-Dīn al-Ghazzī once commented:

<blockquote>
Consensus has now been reached that it [coffee] is permissible in itself. As for passing it around like an alcoholic beverage, and playing musical instruments in association with it, and taking it from handsome beardless boys while looking at them and pinching their behinds, there is no doubt as to its prohibition.[[[29]]]

</blockquote>
An Egpytian scholar ‘Abd al-Ra’ūf al-Munāwī urged the owner of a bath not to employ handsome boys to avoid being classed with [[pimps]] and [[procurers]] on Judgment Day. Khaled El-Rouayheb also wrote that “in some instances, legal action was taken against the more disreputable establishments on the basis of their association with immorality and [[prostitution]].”[[[28]]]

=====Perception of Christendom =====

The sexual doings of the Turks came under frequent criticism by their Christian neighbors. The [[Chronicles of the Moldavian Land]] mention that the [[Ottomans]] upon the sack of [[Crimea]] in 1475, sailed away with a [[galleon]] filled with one hundred and fifty young boys destined for "the filthy sodomy of the whoring Turk." [[Thomas Sherley]], held captive by the Ottomans between 1603 and 1605 under harsh circumstances, reported in his ''Discourse of the Turks'' that "For their Sodommerye they use it soe publiquely and impudentlye as an honest Christian woulde shame to companye his wyffe as they do with their buggeringe boys." [[John Cam Hobhouse]] an early traveller to [[Istanbul]] with his friend [[Lord Byron]] described the [[köçek]] dances as "beastly" and the anonymous poem ''Don Leon'' (written in the voice of Byron and ascribed to him by some), referred to Turkish boy prostitution as a "monstrous scene." Osman Agha of [[Temeşvar]] who fell captive to the [[Austrians]] in 1688 wrote in his memoirs that one night an Austrian boy approached him for sex, telling him "for I know all Turks are pederasts".[[[30]]]

===Central Asia ===
''See also [[Homosexuality and Islam]], [[Köçek]], and [[Hammam]]'' [[Image:250px-Samarkand_A_group_of_musicians_playing_for_a_bacha_dancing_boy.jpg|250px-Samarkand_A_group_of_musicians_playing_for_a_bacha_dancing_boy.jpg]] [[Image:magnify-clip.png|magnify-clip.png]] ''Dance of a [[bacchá]] (dancing boy)'' 
Samarkand, (ca 1905 - 1915), photo [[S. M. Prokudin-Gorskii]]. [[Library of Congress]], Washington, DC.
In central Asia the practice is reputed to have long been widespread. The paragon of the practice can be said to be the love between [[Mahmood of Ghazni]] and his slave, [[Ayaz]]. The Sultan is seen as an example of the man who, because of the power of his love, becomes "a slave to his slave." Ayaz came to be recognized as the ideal beloved, and a model of purity in Sufi literature. The two have gained pride of place among the favorite pairs of lovers in Persian literature. Modern scholars, such as Prods Oktor Skjœrvø, the Aga Khan Professor of Iranian at Harvard University, consider the relationship between the two to have been one example of the pederasty practiced at the Turkish Courts: "Under the Turkish Ghaznavid, Seljuq, and Khawarazmshah rulers of Iran in the eleventh and twelfth centuries, pederasty was quite common in courtly circles."[[[31]]]

In the ''Terminal Essay'' of his translation of the ''[[Arabian Nights]],'' [[Richard Francis Burton]] notes that, "The Afghans are commercial travellers on a large scale and each caravan is accompanied by a number of boys and lads almost in woman's attire with kohl'd eyes and rouged cheeks, long tresses and henna'd fingers and toes, riding luxuriously in Kajawas or camel-panniers: they are called ''Kuch-i safari,'' or travelling wives, and the husbands trudge patiently by their sides." Burton also reports a pederastic proverb common in the area: ''Women for breeding, boys for pleasure, but melons for sheer delight.''[[[32]]]

Though no longer widely practiced, such boy marriages nevertheless still occur. However, in part as a result of resurgent Islamic fundamentalism, they are less well received than in former times. In late 2005, the Afghan refugee Liaquat Ali, 42, and his Pakistani beloved, Markeen Afridi, 16, were both threatened with death by the tribal elders, subsequent to their public and ceremonial wedding in the Tribal Territories.[[(The Sydney Morning Herald)]]

In the aftermath of the US-Afghan war, western mainstream media have reported derisively on patterns of adult/adolescent male relationships, documented in [[Kandahar]] in [[Afghanistan]] [[(The New Yorker)]] and in [[Pakistan]] [[(The Boston Globe)]], often conflating them with pedophilia. The youth in these relationships, usually in his early- to mid-teens, is known alternatively as ''haliq,'' "beautiful boy," or ''ashna,'' "dear friend," and the man as ''mehboob,'' "lover," from the [[Persian]] ''mohabbat,'' "love," related to its [[Arabic]] counterpart, ''mahabbâh.'' The term ''balkay,'' referring to a beardless boy sexually available to men has also been reported.[[[33]]] The prevalence of homosexual relationships in Kandahar and other [[Pashtun]] areas has been explained in these articles as a behavior resulting from strict [[gender segregation]] [[(Los Angeles Times)]] and "without any moral or educational value."

These reports however have been characterized as "privileging a political spin over more precise and informative writing," and as suffering from ethnocentric bias [[(Stephanie Skier, in queer.).]] Brian James Baer, writing in the ''Gay and Lesbian Review'' (March-April, 2003), claimed that "their subtext was clearly aimed at discrediting the Pashtun tradition by equating it with the ultimate American taboo, adult sex with minors," and that "Western journalists insisted on reducing relationships that are often long-term emotional bonds to a crude sexual bargain." In contrast, alternative media have carried accounts by native sources describing married men engaging youths in mutually affectionate long term relationships[''[[citation needed]]''].

Besides relationships following the pederastic model, cases of sexual brutality by men against youths - in this instance as one aspect of the [[military use of children]] - have also been documented. In Afghanistan, out of the thousands of [[Pakistani]] boys recruited by [[mullahs]] under the guise of [[jihad]] to fight for the [[Taliban]], it is thought that about 1500 survived, only to be held for ransom in private jails, where they were being systematically abused [[J. Gettleman in the L. A. Times, July 2001]]. Also, commercial sexual exploitation of boys in Pakistan is reported to be widespread despite the fact that prostitution of minors is illegal and there is a death penalty for child abusers, according to the Bangkok-based international child protection campaign group, [[ECPAT (End Child Prostitution, Child Pornography and Trafficking of Children for Sexual Purposes).]]

In the northern, Turkic-speaking areas, one manifestation of the pederastic tradition were the entertainers known as [[bacchá]] (a [[Turkic]] [[Uzbeki]] term etymologically related to the [[Persian]] ''bachcheh,'' "boy" or "child", sometimes with the connotation of "catamite"). A [[bacchá]], typically an adolescent, was a performer practiced in erotic songs and suggestive dancing. He wore resplendent attire and makeup, and would also be available as a sex worker. These [[Muslim]] bachás were trained from childhood and carried on their trade until their beard began to grow. Though after the [[Russian]] conquest the tradition was suppressed by tsarist authorities, early [[Russian]] explorers were able to document the practice.

==Sufi outlook ==
[[Image:250px-Youth_and_suitors.jpg|250px-Youth_and_suitors.jpg]] [[Image:magnify-clip.png|magnify-clip.png]] '''Youth conversing with suitors''' 
Miniature illustration from the ''Haft Awrang'' of [[Jami]], in the story ''A Father Advises his Son About Love.'' Freer and Sackler Galleries, [[Smithsonian Institution]], Washington, DC. ''Main articles: [[Nazar ill'al-murd]] and [[Homosexuality and Islam]]''
The manifestations of pederastic attraction vary. At one extreme they are indeed of a chaste nature, incorporated into Islamic mysticism ''(see [[Sufism]])'' as a meditation known in [[Arabic]] as ''[[Nazar ill'al-murd]],'' "contemplation of the beardless," or ''Shahed-bazi,'' "witness play" in [[Persian]]. This is seen as an act of worship intended to help one ascend to the absolute beauty that is God through the relative beauty that is a boy. Modern Sufi thought asserts that this contemplation uses imaginal [[yoga]] to transmute erotic desire into spiritual consciousness.

[[Richard Francis Burton]], in his "Terminal Essay" (Part D) to the ''[[Arabian Nights]]'' claims that Easterners value the love of boys above the love of women, using Persian terminology in which the moth and the bulbul (nightingale) represent the lover, and the taper and the rose represent the boy and the girl, respectively: "Devotion of the moth to the taper is purer and more fervent than the Bulbul's love for the Rose."

In an illuminated manuscript of Sufi poet [[Abdul-Rahman Jami]]'s (1414-1492) ''Haft Awrang [[(see manuscript)]],'' an anthology of seven allegorical poems on wisdom and love, there is a calligraphed verse in the section titled ''A Father Advises his Son About Love'' (in which a father instructs his son, when choosing a worthy male lover, to chose that man who sees beyond the mere physical and expresses a love for his inner qualities). The verse exemplifies one Sufi way of turning love into wisdom:

<blockquote>
''I have written on the wall and door of every house 
'' ''About the grief of my love for you. 
'' ''That you might pass by one day 
'' ''And read the state of my condition. 
'' ''In my heart I had his face before me. 
'' ''With this face before me, I saw what I had in my heart. 
''

</blockquote>
Nazar was a principal expression of a male love that, according to the teachings, was not to be consummated physically.

Not all followed the teachings to the letter. On being challenged by [[Rabi’a al-‘Adawiyya]] (c.717-801) of [[Basrah]] (Sufi woman saint who first set forth the doctrine of mystical love), upon noticing him kissing a boy, for appreciating the beauty of boys above that of God, the ascetic Sufi [[Rabah al-Qaysi]] retorted that, "On the contrary, this is a mercy that God Most High has put into the hearts of his slaves." (Abu 'Abdur-Rahman as-Sulami, pp. 78-79) Others also suspected the motives of dervishes who professed to love only the appearance of the boys, as reflected in this Egyptian proverb: ''In his father's home a boy's chastity is safe, but let him become a dervish and the buggers will queue up behind him.''[[[34]]]

Conservative Muslim theologians condemned the custom of contemplating the beauty of young boys. Their suspicions may have been justified, as some [[dervishes]] boasted of enjoying far more than "glances", or even kisses. Nazar was denounced as rank [[heresy]] by such as [[Ibn Taymiyya]] (1263-1328), who complained, "They kiss a slave boy and claim to have seen God!" The real danger to conventional religion, as [[Peter Lamborn Wilson]] asserts, was not so much the mixing of sodomy with worship, but "the claim that human beings can realize themselves in love more perfectly than in religious practices." Despite opposition from the clerics, the practice has survived in Islamic countries until only recent years, according to Murray and Roscoe. ''See [[References]] section below''

==Modern scholarship ==

The traditional tolerance, literary and religious, for chaste [[pederastic]] love affairs which was prevalent since the 800s began to be eroded in the mid-1800s by the adoption of European Victorian attitudes by the new westernized elite.[''[[citation needed]]''] Historical material is reported to be systematically distorted.[''[[citation needed]]''] In his monograph on same-sex relations in the pre-modern Middle East, Khaled El-Rouayheb demonstrates how Persian and Arabic love poetry and other literary material is routinely heterosexualized or devalued in critical studies authored by post-colonial Arab and Islamic scholars.[[[35]]] Similarly, the works of [[Abu Nuwas]], widely available in their entirety in the Arab world until modern times, were first published in expurgated form in [[Cairo]] in 1932.[[[36]]]

In his monograph on same-sex relations in the pre-modern Middle East, Khaled El-Rouayheb demonstrates how [[Persian]] and [[Arabic]] love poetry and other literary material is routinely heterosexualized or devalued in critical studies authored by post-colonial Arab and Islamic scholars. (El-Rouhayeb, 2005) Under the rule of both the [[Pahlavi dynasty]] monarchy and the [[Islamic Republic]] in Iran, [[Janet Afary]] claims that "Classical Persian literature — like the poems of [[Attar]] (died 1220), [[Rumi]] (d. 1273), [[Sa’di]] (d. 1291), [[Hafez]] (d. 1389), [[Jami]] (d. 1492), and even those of the 20th century Iraj Mirza (d. 1926) — are replete with homoerotic allusions, as well as explicit references to beautiful young boys and to the practice of pederasty." She further states that "professors of literature have been forced to teach that these extraordinarily beautiful gay love poems aren’t really gay at all and that their very explicit references to same-sex love are really all about men and women."[[[37]]][[[38]]]

Two Western scholars ignore such material. In a 1999 review in ''[[The Spectator]]'' of an anthology of Classical Arabic literature, the reviewer, R.I. Penguin, says of the author's editorial decision to focus on nature poems if a featured author: "Irwin is to be admired for sticking to a fair-minded overview of the whole field; Sanawbari's work, for instance, is described thus: 'Besides nature poems, he also produced mudhakarat, or poems addressed to small boys. However, in this anthology we will stick to the nature poems.' Quite right; the nature poems are much more interesting." Irwin also notes that "...there are some practices in the poetic language which sound bizarre, like the convention that if the metre demands it, the masculine pronoun may be substituted for the feminine one, with deeply confusing results in love poetry. The Arabs were fairly polymorphously perverse, but probably not so much as their love poetry makes them sound."[[[39]]]

==See also ==

* [[Pederasty]]
* [[Islamic Law]]
* [[Hammam]]
* [[Kocek]]
* [[Ghilman]]
* [[Homosexuality and Islam]]
* [[Pederasty in the modern world]]

==References ==

* 'Abdur-Rahman as-Sulami, Abu. ''Early Sufi Women, Dhikr an-niswa al-muta'abbidat as-sufiyyat''. Louisville, KY: Fons Vitae, 1999.
* Aldrich, Robert. ''Gay Life and Culture: A World History''. London: Thames & Hudson Ltd, 2006.
* Andrews, Walter G. and Mehmet Kalpakh. ''The Age of Beloveds''. Durham and London: Duke University Press, 2005.
* Crompton, Louis. ''Homosexuality and Civilization.'' Belknap, Harvard, 2003. ([[ISBN 0-674-01197-X]])
* Gomez, Emilio Garcia (Ed.) ''In Praise of Boys: Moorish Poems from Al-Andalus'' Translated from the Spanish by Erskine Lane. Gay Sunshine Press, 1975.
* Gürgan, Burcu . ''Images of sexuality in the 16th century Ottoman society'', 2005.
* Kennedy, Philip F. ''The Wine Song in Classical Arabic Poetry: Abu Nuwas and the Literary Tradition.'' Oxford: Clarendon Press, 1997. ([[ISBN 0-19-826392-9]])
* Khaled El-Rouayheb. ''The Love of Boys in Arabic Poetry of the Early Ottoman Period, 1500 - 1800.'' Middle Eastern Literatures; January 2005, vol.8, no.1.
* Khaled El-Rouayheb. ''Before Homosexuality in the Arab-Islamic World, 1500 - 1800.'' Chicago; 2009. ([[ISBN 9780226729893]])
* Kuru, Selim S. 2000. ''A Sixteenth Century Scholar: Deli Birader and His "Dafi`ü'l-Gumum Ve Rafi`ü'l-Humum."'' Unpublished PhD Dissertation. Harvard University.
* Lacey, E.A. (Trans.) ''The Delight of Hearts: Or, What You Will Not Find in Any Book.'' Gay Sunshine Press, 1988.
* Murray, Stephen O. and Will Roscoe, et al. ''Islamic Homosexualities: Culture, History, and Literature.'' New York: New York University Press, 1997. [[ISBN 0-8147-7468-7]]
* Ritter, Hellmut. ''Das Meer der Seele'', 1955 (English translation The Ocean of the Soul, 2003). (Chapters 24, 25 ,26).
* Wilson, Peter Lambourn. ''Contemplation of the Unbearded - The Rubaiyyat of Awhadoddin Kermani''. Paidika, Vol.3, No.4 (1995).
* Roth, Norman. "The Care and Feeding of Gazelles" - medieval Hebrew and Arabic Love Poetry. Poetics of Love in the Middle Ages, 1989.
* Roth, Norman. ''Fawn of My Delights - boy-love in Hebrew and Arabic Verse. Sex in the Middle Ages.'' 1991.
* Roth, Norman. ''Boy-love in Medieval Arabic Verse. Paidika'', Vol.3, No.3, 1994.
* Schild, M. ''The Irresistible Beauty of Boys - Middle Eastern attitudes about boy-love''. '''1'''. 
* Sikand, Yoginder. ''A Martyr for Love - Hazrat Sayed Sarmad, a Sufi gay mystic''. Perversions, Vol.1, No.4. Spring 1995.
* Tīfāshī, Aḥmad ibn Yūsuf; Khawam, René R.; Leyland, Winston (1988). ''The Delight of hearts, or, What you will not find in any book''. San Francisco: Gay Sunshine Press. [[ISBN]] [[0-940567-09-1]]. 
* Williamson, Casey R. Williamson. ''Where did that boy go? - the missing boy-beloved in post-colonial Persian literature.''
* Wright, J. W. & Everett Rowson. ''Homoeroticism in Classical Arabic Literature''. 1998.
* Ze'evi, Dror. ''Producing Desire: Changing Sexual Discourse in the Ottoman Middle East, 1500-1900.'' Berkeley: University of California Press, 2006.

==Notes ==

# '''[[^]]''' Walter Andrews and Mehmet Kalpakli, ''The Age of Beloveds: Love and the Beloved in Early–Modern Ottoman and European Culture and Society,'' Durham and London, 2005
# '''[[^]]''' The [[Rasa'il Ikhwan as-Safa']], a tenth century [[Iraqi]] philosophical and religious encyclopedia.
# '''[[^]]''' James T. Monroe, in ''Homoeroticism in Classical Arabic Literature,'' p. 117
# '''[[^]]''' Murray and Roscoe, 1997, ''passim''
# '''[[^]]''' Mukhtar, M. H. ''Tarbiyat-e-Aulad aur Islam [The Upbringing of Children in Islam].'' dar-ut-Tasneef, Jamiat ul-Ulūm il-Islamiyyah alla-ma Banuri Town Karachi. English translation by Rafiq Abdur Rahman. Transl. esp. Chapter 11: ''Responsibility for Sexual Education.''
# '''[[^]]''' Khaled El-Rouayheb, ''Before Homosexuality in the Arab-Islamic World, 1500-1800'' Chicago, 2005 p.58
# '''[[^]]''' Herodotus, ''Histories;''I.135, tr. A.D. Godley
# '''[[^]]''' Plutarch, ''De Malig. Herod.'' xiii.ll
# '''[[^]]''' Richard F. Burton, ''Terminal Essay''
# '''[[^]]''' From the ''Garden of Truth and Path to Enlightenment'' (tr. Paul Sprachman)
# '''[[^]]''' [[http://www.breadnet.middlebury.edu/~nereview/Davis.html]]
# '''[[^]]''' Minoo S. Southgate, "Men, Women and Boys: Love and Sex in the Works of Sa'adi" in ''Asian Homosexuality'' ed. Wayne Dynes; p.289
# '''[[^]]''' R. F. Burton, ibid.
# '''[[^]]''' El-Rouayheb, Khaled. The Love of Boys in Arabic Poetry of the Early Ottoman Period, 1500 - 1800. Middle Eastern Literatures; January 2005, vol.8, no.1.
# '''[[^]]''' Kuru, Selim S. 2000. A Sixteenth Century Scholar: Deli Birader and His "Dafi`ü'l-Gumum Ve Rafi`ü'l-Humum." Unpublished PhD Dissertation. Harvard University. p. 189-191
# '''[[^]]''' El-Rouayheb, Khaled. The Love of Boys in Arabic Poetry of the Early Ottoman Period, 1500 - 1800. Middle Eastern Literatures; January 2005, vol.8, no.1. p.5
# '''[[^]]''' refer to ''[[The Existence of Male-Male Love]]'' subsection
# '''[[^]]''' refer to ''[[Sodomy & Islam]]'' subsection
# '''[[^]]''' ‘ārid in this context means bread down. El-Rouayheb, Khaled. The Love of Boys in Arabic Poetry of the Early Ottoman Period, 1500 - 1800. p. 4
# '''[[^]]''' Kuru, Selim S. 2000. A Sixteenth Century Scholar: Deli Birader and His "Dafi`ü'l-Gumum Ve Rafi`ü'l-Humum." Unpublished PhD Dissertation. Harvard University. p. 188-92
# ^ [[a]] [[b]] El-Rouayheb, Khaled, Before Homosexuality in the Arabic World, 1500-1800. p. 3
# '''[[^]]''' A note provided by Selim suggested that gulampare and mahbub-perest are both boy lovers but the former implying sexual and the second platonic love. Kuru, Selim S. 2000.
# '''[[^]]''' Kuru, Selim S. 2000. A Sixteenth Century Scholar: Deli Birader and His "Dafi`ü'l-Gumum Ve Rafi`ü'l-Humum." Unpublished PhD Dissertation. Harvard University. P. 184-185
# '''[[^]]''' ([[Toledano 2003]], p. 242) "[Flaubert, January 1850:] Be informed, furthermore, that all of the bath-boys are [[bardashes]] [male homosexuals]."
# '''[[^]]''' ([[Gazali 2001]], p. 106)
# '''[[^]]''' Kemal Sılay (1994). ''Nedim and the poetics of the Ottoman court''. [[Indiana University]]. [[ISBN]] [[1878318098]]. 
# '''[[^]]''' Hobby-O - Greece (The Diary of John Cam Hobhouse, October 22nd 1809, edited by Peter Cochran)[[[1]]]
# ^ [[a]] [[b]] El-Rouayheb, Khaled, Before Homosexuality in the Arabic World, 1500-1800. p. 42
# '''[[^]]''' El-Rouayheb, Khaled, Before Homosexuality in the Arabic World, 1500-1800. p. 41
# '''[[^]]''' Temeşvarlı Osman Ağa, ''Gâvurların Esiri'', Istanbul, 1971
# '''[[^]]''' [[http://www.glbtq.com/literature/mid_e_lit_persian,2.html]]
# '''[[^]]''' Sir Richard Burton, ''Kama Sutra: the Hindu art of lovemaking,'' intro. [[Pathan]] proverb, also reported in similar forms from the [[Arab]] countries, [[Iran]] and North Africa.
# '''[[^]]''' Ismail, M., NGO Coalition on Child Rights – NWFP / UNICEF ''Community Perceptions of Male Child Sexual Abuse in North West Frontier Province, Pakistan,'' NGO Coalition on Child Rights, 1998
# '''[[^]]''' Yusuf Al-Shirbini's 17th c. ''Kitab Hazz Al-Quhuf'' as per Khaled El-Rouayheb, ''Before Homosexuality in the Arab-Islamic World, 1500-1800'' Chicago, 2005; p.37
# '''[[^]]''' El-Rouayheb, 2005, p.156
# '''[[^]]''' [["Cultures od Denial"; article on the book Unspeakable Love: Gay and Lesbian Life in the Middle East in Al-Ahram,]][[4 May]]–[[10 May]] [[2006]], #793
# '''[[^]]''' [[http://www.gaycitynews.com/gcn_432/iraniansourcesquestion.html]]
# '''[[^]]''' Janet Afary & Kevin Anderson, ''Foucault and the Iranian Revolution: Gender and the Seductions of Islamism,'' (University of Chicago Press, 2005
# '''[[^]]''' "[["An orchard you can take on your lap"; Spectator, The, 27 November 1999 by Hensher, Philip]]". [[http://www.findarticles.com/p/articles/mi_qa3724/is_199911/ai_n8854441]]. 

==External links ==

* [[The Androphile Project – The World History of Male Love]]
* "[[Recognition vs. Acceptance: Islamic Discourses on Homosexuality]]"
* [[Islam and Homosexuality – Ottoman Culture]]
* [[Homosexuality in Kitab-i-Aqdas]]
* [[Homoerotism and Homosexuality in Islam]]

Retrieved from "[[http://en.wikipedia.org/wiki/Pederasty_in_the_Middle_East_and_Central_Asia]]" [[Categories]]: [[Pederasty in the Muslim world]] | [[Sexuality and society]] | [[Social institutions]] | [[LGBT history prior to the 19th century]] | [[19th century in LGBT history]] | [[Turkish slaves]] | [[Turkish sex workers]]Hidden categories: [[All articles with unsourced statements]] | [[Articles with unsourced statements from September 2008]] | [[Articles with unsourced statements from May 2008]]

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[[Category:History]]

Middle Eastern and Central Asian pederasty

2015-04-09T00:35:06Z

Haiduc: Found another lost fragment, a later version probably

[[Image:225px-Shah_Abbas_and_Wine_Boy.jpg|225px-Shah_Abbas_and_Wine_Boy.jpg]] [[Image:magnify-clip.png|magnify-clip.png]] '''Shah Abbas I and a page''' 
The dedication reads ''May life grant all that you desire from three lips, those of your lover, the river, and the cup.'' Tempera and gilt; Muhammad Qasim, 1627; Louvre, Paris ''For a generalized discussion of relations between men and boys see main article: [[Pederasty]]''
The practice of '''pederasty in the Middle East''' seems to have begun, according to surviving records, sometime during the 800s and ended, at least as an open practice, in the mid-19th century.[''[[citation needed]]''] Throughout this era, pederastic relationships, poetry, art and spirituality were found throughout cultures from Moorish [[Spain]] to Northern present-day [[Pakistan]]. While [[sodomy]] was considered a major sin in Islam, other aspects of same-sex relations were not, though they were problematized to various degrees at various times and places.

The seeming co-relation of pederasty with the rise of Islam has been commented on by modern historians, who see a link between the love of boys and the protective attitude of Islam towards women, leading to their removal from public life, together with the tendency of Sharia law to accommodate within the domain of "private behavior" inevitable activities, as long as they do not interfere with public order.[[[1]]]

== Literature and teachings ==

Literature reflects Muslim culture's fascination with love (sexual and nonsexual), a love which includes beautiful boys. To many, if not most Muslim literary figures, love was love: as Urdu poet Hasrat Mohani put it, "All love is unconditionally good."[2] The lover was conceived as martyr and hero. His desire, known as ishq, was glorified as mad, unresonable, ecstatic, impossible to satisfy and leading even to death. An Arab proverb claims that "Ishq is a fire that burns down everything but the object of desire".[3]

While pederastic themes abound in prose as well, it is through poetry that the genre has made its mark on the culture. This topos is found from Moorish Spain, such as in The Ring of the Dove of Ibn Hazm, to Egypt, in Shams al-Din Muhammad ibn Hasan al-Nawaji's Meadow of Gazelles, to Baghdad, in the person of Abu Nuwas, "enfant terrible" and first among Arab poets, to the Gulistan of the Persian Sadi, and Urdu poets such as Mir Taqi Mir and Mirza Ghalib in northern India.

== Individual regions ==

===Middle East ===
[[Image:Chehel_Sutun_-_Men_and_youths_by_a_stream.jpg|Chehel_Sutun_-_Men_and_youths_by_a_stream.jpg]] [[Image:magnify-clip.png|magnify-clip.png]] '''Men and youths by a stream''' 
Ceramic panel from [[Chehel Sotoun]]; [[Louvre]], [[Paris]].
The construction of same-sex love in the [[Middle East]] has been influenced by its history and geography.[''[[citation needed]]''] [[Hellenistic]] elements can be recognized in the use of the wine boy as a symbol of homoerotic passion, and in such ideas as that pederasty is absent from 'primitive' cultures since there a boy can learn all he needs from his father, but that people of high civilization require the erotic attraction of boys to motivate experienced men to teach the boys lovingly.[''[[citation needed]]''][[[2]]]

The valorization of youthful male beauty is found in the [[Qurʾān]] itself: "And there shall wait on them [the god fearing men] youths of their own, as fair as virgin pearls." (Qurʾān 52:24; 56:17; 76:19). Islamic jurisprudence generally considers that attraction towards beautiful youths is normal and natural. The [[Hanbalite]] jurist Ibn al-Jawzi (d. 1200) is reputed to have said that "He who claims that he experiences no desire when looking at beautiful boys or youths is a liar, and if we could believe him he would be an animal, and not a human being."[[[3]]] However, [[anal intercourse]] ''(liwāṭ),'' is proscribed and men are advised to be even more wary of attraction to beautiful boys than to beautiful women, through religious injunctions exhorting them to resist this temptation. It is related that the Prophet [[Muhammad]] enjoined his followers to "Beware of beardless youth for they are a greater source of mischief than young maidens."[[[4]]]

Likewise, the imam and legal scholar [[Sufyan al-Thawri]] (d. 783 CE) asserted, regarding sexual temptation, that "If every woman has one devil accompanying her, then a handsome lad has seventeen."[[[5]]]

Love of beauty, another quality praised in the [[hadith]] which records [[Muhammad]] as having said that ''God is beautiful and loves beauty,'' and that a handsome face refreshes the eye, was seen as a mark of refined and sophisticated character, even in the appreciation of beautiful boys. The 17th c. Persian philosopher [[Sadr al-Din al-Shirazi]] asserted that

<blockquote>
''We do not find anyone of those who have a refined heart and a delicate character . . . to be void of this love at one time or another in their life, but we find all coarse souls, harsh hearts and dry characters . . . devoid of this type of love, most of them restricting themselves to the love of men for women and the love of women for men with the aim of mating and cohabitation, as is in the nature of all animals [...]''[[[6]]]

</blockquote>
====Persia ====
[[Image:250px-Princely_Youth_and_Dervish.jpg|250px-Princely_Youth_and_Dervish.jpg]] [[Image:magnify-clip.png|magnify-clip.png]] '''Princely Youth and Dervish''' 
Reza Abbasi, ca. 1625; Isfahan, Iran; [[Metropolitan Museum of Art]], [[New York]].
The origin of pederasty in ancient Persia was debated even in ancient times. [[Herodotus]] claimed they had learned it from the Greeks: "...and [the Persians'] luxurious practices are of all kinds, and all borrowed: the Greeks taught them pederasty."[[[7]]] However, [[Plutarch]] asserts that the Persians used eunuch boys "the Greek way" long before they had seen the Grecian main.[[[8]]] Despite these historians, [[Richard Francis Burton]] was of the opinion that the Persians had picked up the habit from the people inhabiting the Tigris-Euphrates Valley.[[[9]]]

The practice was not without its critics, such as [[Sanai of Ghazni]]. The poet mocks the pederastic practices of his time, embodied in the doings of the Khvaja of [[Herat]], who takes his [[catamite]] into the [[mosque]] for a quick tryst:

''Not finding shelter he became perturbed,'' ''The mosque, he reasoned, would be undisturbed.''
But he is discovered by a devout man, who, in his blame, echoes a traditional attack on same-sex relations:

''"These sinful ways of yours," —that was his shout—'' ''Have ruined all the crops and caused the drought!'' [[[10]]]
Sanai drives the irony home by having the devout man, after the Khvaja makes his embarrassed escape, mount the boy and complete the act.

Dick Davis comments, "A further cultural barrier, and one that can prove particularly difficult to negotiate, is the prevalence of the cult of pederasty in much medieval Persian verse." He notes that many translators have taken advantage of the fact that pronouns are not gender specific but notes that the translator "in availing himself of this help he is, as he knows, often fudging the issue, quietly bowdlerizing the texts."[[[11]]] This is held to be true even of major works, such as the ''Gulistan (Rose Garden)'' of Sa'adi. English translators even in the tamer episodes of the "Gulistan" turn boys into girls and change anecdotes about pederasty into tales of heterosexual love.[[[12]]]

John Fryer, who traveled to Persia in the late seventeenth century, was of the opinion that "The Persians, when they let go their modesty.. covet boys as much as women." The notoriety of the Persians for boyish pleasures was such that in the late nineteenth century Richard Francis Burton referred to Central Asian pederasty as "the Persian vice." He confirmed the findings of Chardin, indicating that the boy bordellos continued to exist, adding that "the boys are prepared with extreme care by diet, baths, depilation, unguents and a host of artists in cosmetics." He accounted for the tastes of the Persians by postulating that the habit began in boyhood, when Persian boys used each other for sexual pleasure, in a game known as ''[[alish-takish]].'' Later in life, after marrying and begetting children, "Paterfamilias returns to the Ganymede," according to Burton.[[[13]]]

=====The Existence of Pederastic Love =====

Even if it is granted that [[literary works]] during the Ottoman period could be used as valid primary sources that reflect on the lifestyle of the habitants of the [[Ottoman Empire]], [[Khaled El-Rouayheb]] expressed in another piece of his work, The Love of Boys in Arabic Poetry of the Early Ottoman Period, 1500 – 1800, that many historians “give readers the impression that many love poetry of that period usually portrayed female beloved.” In the aforementioned paper, El-Rouayheb later argued that “the portrayed beloved was often, perhaps most often, a male youth.” In summary, he based his arguments on the physical description, namely the beard, of the beloved, the name of the beloved, the usage of masculine gender terms when speaking of the beloved, and extra-poetic information attached to the poems.[[[14]]]

The following are excerpts from poems used for each of El-Rouayheb’s claim:

<blockquote>
i. beard-down(‘idhār) - Ahmad al-Bahnasī (d. 1148/1735): There he is with the night of the face’s ‘idhār when it darkened. 
ii. beloved’s name – Ibrāhīm al-Akramī (d. 1047/1638): After you, my desire ‘Ali, I’ve divorced of the vine and love poetry. 
iii. the word “boy” – Muhammad al-Mahāsinī (d. 1062/1662): I fancy him, a lithesome boy of paradise.

</blockquote>
=====Women-Lovers & Boy-Lovers =====

The existence of literary works with both women-lovers and boy-lovers would substantiate the prevalence of both the “categories” of lovers. An example of such a work would be Deli Birader’s ‘The Repeller of Grief and Remover of Anxiety’ – “a lengthy work in prose with several poems embedded in it.”[[[15]]] There are seven chapters in Birader’s work. Chapter 2 was titled “Boy-lovers and women-lovers”, chapter 3 was titled “How to enjoy the company of boys” and chapter 4 was titled “How to enjoy the company of girls”.

=====Age Discrimination – Beardless Boys and Downy-Cheeked Youth =====

In many of the poems with boy-beloveds, there seems to be a distinction in the age of the boy-beloveds, namely, between beardless [[boys]] and downy-cheeked [[youths]], where authors often expressed preference for one over the other.

Syrian scholar Muhammad Khalīl al-Murādī “devoted 12 pages of his biographical work to reproducing a tract … entitled ‘Throwing off the reins in describing the devoid of, and the embellished with, beard-down’ … [which depicts] a disputation in which the beardless boy and the downy-cheeked youth advance their respective boasts as to who was the most appropriate object of passionate love.”[[[16]]] The following excerpts of poems also exemplify the correlation between age and beauty in the minds of the authors.

=====Ottoman Empire =====

The Early Modern [[Ottoman]], despite being an [[Islamic Empire]], produced many primary sources which indicate the existence of male-male love among the habitants of the empire. At present, many historians are still having disagreements with regard to male-male relationships in [[Early Modern]] Ottoman society– some argue on the gender of the beloveds being portrayed in poems,[[[17]]] some disagree on the tolerance for [[sodomy]],[[[18]]] and some have different opinions with regard to the nature of male-male relationships in the Early Modern Ottoman. These variations in opinions and the sometimes seemingly contradicting primary sources – literary work describing male-male relationships and yet laws prohibiting sodomy – create a constantly evolving field of study.

<blockquote>
‘Abd al-Hayy al-Khāl (d. 1117/1705): I used to say that my heart would forget [you] when ‘ārid[[[19]]] appeared on your cheeks 
Mustafā al-Sumādī (d. 1137/1725): If beard-down appears on the cheeks of the beloved, it will leave him dusted and dried

</blockquote>
In chapter 3 – ‘How to enjoy the company of boys’ – of Deli Birader’s ‘The Repeller of Grief and Remover of Anxiety’, Birader described a few group of lovers – those that find beauty in exquisite boys, those who love güzeshte (boys who have passed puberty), those who think of “beauties who has already grown black and thick moustaches” and another who strive to find old men with white beards.[[[20]]] These examples imply how contemporary authors’ preference for male subjects was defined by the age of the subjects.

=====Sodomy & Islam =====

Perhaps one of the most abstruse aspects of male-male relationship in the [[Ottoman Empire]] is its coexistence with the [[Islamic law]], which according to a number of historians today condemns “[[homosexuality]]”.

Historian [[Marshall Hodgson]] wrote that in medieval Islamic civilization,

<blockquote>
“despite strong Shar‘i disapproval, the sexual relations of a mature man with a subordinate youth were so readily accepted in upper-class circles… The fashion entered poetry, especially the Persian.”

</blockquote>
[[Bernard Lewis]] also wrote that,

<blockquote>
“homosexuality is condemned and forbidden by the holy law of Islam, but there are times and places in Islamic history when the ban on homosexual love seems no stronger than the ban on adultery…”

</blockquote>
[[[21]]]

Khaled El-Rouayheb suggested that what Islamic law prohibits is sexual intercourse between men -[[sodomy]], and that Islamic religious scholars of that period clearly did not believe that falling in love with a boy or expressing love in poetry was also illicit.[[[21]]] Perhaps by taking a look at Deli Birader’s ‘The Repeller of Grief and Remover of Anxiety’, El-Rouayheb’s claim can be better understood. The following is an excerpt from the third chapter of Birader’s work:

<blockquote>
He confronts a silver ass 
And attains all he desires 
All at once, he raises his gown 
And take the silver dome in front 
Then he makes his cock as hard as a rock 
And plunges it up to the black hair at its base, 
These are then names contemptible lovers, and the leader of sinners, lûtî, gulâmpâre,[[[22]]] ‘white money black face.’ 
Their beloved may prevent them from verifying his to the point and contend themselves with being next to him, now sucking his lips, now embracing him, and their foolish hearts are deluded by him: He gets a playful beloved 
He follows the path of loyalty in love 
His limit should be fooling around 
He should never cross this limit 
He should pull him aside, into his embrace 
And delude his foolish heart with that much 
These are then named as loyal lovers, and favorable sweethearts, mahbub-perest, a a double side drum ... 

</blockquote>
[[[23]]]

===== [edit] Bathhouses and Coffeehouses =====
[[Image:180px-Tellak_-_Huban_name.jpg|180px-Tellak_-_Huban_name.jpg]] [[Image:magnify-clip.png|magnify-clip.png]] '''Tellak''' 
Detail of an illustration from the ''Hubanname'' ''(The Book of the Handsome Ones),'' an eighteenth century [[homoerotic]] work by the Turkish poet [[Fazyl bin Tahir Enderuni]]
Traditionally, the masseurs in the baths, ''tellak'' in Turkish, who were [[young men]], helped wash clients by soaping and scrubbing their bodies. They also worked as [[sex workers]].[[[24]]] We know today, by texts left by Ottoman authors, who they were, their prices, how many times they could bring their customers to [[orgasm]], and the details of their sexual practices (From the ''Dellâkname-i Dilküşâ,'' eighteenth century work by [[Dervish]], Ismail Agha; Ottoman archives, Süleymaniye, Istanbul).[[[25]]][[[26]]]

They were recruited from among the ranks of the [[non-Muslim subject nations]] of the Turkish empire, such as [[Greeks]], [[Armenians]], [[Jews]], [[Albanians]], [[Bulgarians]], [[Roma]] and others.

Primary sources indicate the hiring of handsome boys as workers in bathhouses([[hammam]]) and coffeehouses. Cam Hobhouse, in his travels, came across the following verses, written on the window of a hammam probably describing a worker of the hammam ([[tellak]]):

<blockquote>
Dear Youth, whose form and face unite 
To lead my sinful soul astray; 
Whose wanton willing looks invite 
To every bliss, and teach the way, 
Ah spare thyself, thyself and me, 
Withhold the too-distracting joy; 
Ah cease so fair and fond to be, 
And look less lovely, or more coy.[[[27]]] 

</blockquote>
 
Also, the following is an excerpt of a poem praising the beauty of a coffeehouse waiter (Sāqī) called Ibrāhīm al-Suyūrī in the Dīwān of ‘Ināyātī’s poetry:

<blockquote>
Come, let us polish our rusty souls with the Ibrahimic visage. 
Come, let us gaze at the luminous moon which puts the bright sun to shame. 
Come, let us look at the tender branch, swaying in radiant garments. 
Come, let us take the cup from the lavish hand…[[[28]]] 

</blockquote>
A Damascene scholar Muhammad Najm al-Dīn al-Ghazzī once commented:

<blockquote>
Consensus has now been reached that it [coffee] is permissible in itself. As for passing it around like an alcoholic beverage, and playing musical instruments in association with it, and taking it from handsome beardless boys while looking at them and pinching their behinds, there is no doubt as to its prohibition.[[[29]]]

</blockquote>
An Egpytian scholar ‘Abd al-Ra’ūf al-Munāwī urged the owner of a bath not to employ handsome boys to avoid being classed with [[pimps]] and [[procurers]] on Judgment Day. Khaled El-Rouayheb also wrote that “in some instances, legal action was taken against the more disreputable establishments on the basis of their association with immorality and [[prostitution]].”[[[28]]]

=====Perception of Christendom =====

The sexual doings of the Turks came under frequent criticism by their Christian neighbors. The [[Chronicles of the Moldavian Land]] mention that the [[Ottomans]] upon the sack of [[Crimea]] in 1475, sailed away with a [[galleon]] filled with one hundred and fifty young boys destined for "the filthy sodomy of the whoring Turk." [[Thomas Sherley]], held captive by the Ottomans between 1603 and 1605 under harsh circumstances, reported in his ''Discourse of the Turks'' that "For their Sodommerye they use it soe publiquely and impudentlye as an honest Christian woulde shame to companye his wyffe as they do with their buggeringe boys." [[John Cam Hobhouse]] an early traveller to [[Istanbul]] with his friend [[Lord Byron]] described the [[köçek]] dances as "beastly" and the anonymous poem ''Don Leon'' (written in the voice of Byron and ascribed to him by some), referred to Turkish boy prostitution as a "monstrous scene." Osman Agha of [[Temeşvar]] who fell captive to the [[Austrians]] in 1688 wrote in his memoirs that one night an Austrian boy approached him for sex, telling him "for I know all Turks are pederasts".[[[30]]]

===Central Asia ===
''See also [[Homosexuality and Islam]], [[Köçek]], and [[Hammam]]'' [[Image:250px-Samarkand_A_group_of_musicians_playing_for_a_bacha_dancing_boy.jpg|250px-Samarkand_A_group_of_musicians_playing_for_a_bacha_dancing_boy.jpg]] [[Image:magnify-clip.png|magnify-clip.png]] ''Dance of a [[bacchá]] (dancing boy)'' 
Samarkand, (ca 1905 - 1915), photo [[S. M. Prokudin-Gorskii]]. [[Library of Congress]], Washington, DC.
In central Asia the practice is reputed to have long been widespread. The paragon of the practice can be said to be the love between [[Mahmood of Ghazni]] and his slave, [[Ayaz]]. The Sultan is seen as an example of the man who, because of the power of his love, becomes "a slave to his slave." Ayaz came to be recognized as the ideal beloved, and a model of purity in Sufi literature. The two have gained pride of place among the favorite pairs of lovers in Persian literature. Modern scholars, such as Prods Oktor Skjœrvø, the Aga Khan Professor of Iranian at Harvard University, consider the relationship between the two to have been one example of the pederasty practiced at the Turkish Courts: "Under the Turkish Ghaznavid, Seljuq, and Khawarazmshah rulers of Iran in the eleventh and twelfth centuries, pederasty was quite common in courtly circles."[[[31]]]

In the ''Terminal Essay'' of his translation of the ''[[Arabian Nights]],'' [[Richard Francis Burton]] notes that, "The Afghans are commercial travellers on a large scale and each caravan is accompanied by a number of boys and lads almost in woman's attire with kohl'd eyes and rouged cheeks, long tresses and henna'd fingers and toes, riding luxuriously in Kajawas or camel-panniers: they are called ''Kuch-i safari,'' or travelling wives, and the husbands trudge patiently by their sides." Burton also reports a pederastic proverb common in the area: ''Women for breeding, boys for pleasure, but melons for sheer delight.''[[[32]]]

Though no longer widely practiced, such boy marriages nevertheless still occur. However, in part as a result of resurgent Islamic fundamentalism, they are less well received than in former times. In late 2005, the Afghan refugee Liaquat Ali, 42, and his Pakistani beloved, Markeen Afridi, 16, were both threatened with death by the tribal elders, subsequent to their public and ceremonial wedding in the Tribal Territories.[[(The Sydney Morning Herald)]]

In the aftermath of the US-Afghan war, western mainstream media have reported derisively on patterns of adult/adolescent male relationships, documented in [[Kandahar]] in [[Afghanistan]] [[(The New Yorker)]] and in [[Pakistan]] [[(The Boston Globe)]], often conflating them with pedophilia. The youth in these relationships, usually in his early- to mid-teens, is known alternatively as ''haliq,'' "beautiful boy," or ''ashna,'' "dear friend," and the man as ''mehboob,'' "lover," from the [[Persian]] ''mohabbat,'' "love," related to its [[Arabic]] counterpart, ''mahabbâh.'' The term ''balkay,'' referring to a beardless boy sexually available to men has also been reported.[[[33]]] The prevalence of homosexual relationships in Kandahar and other [[Pashtun]] areas has been explained in these articles as a behavior resulting from strict [[gender segregation]] [[(Los Angeles Times)]] and "without any moral or educational value."

These reports however have been characterized as "privileging a political spin over more precise and informative writing," and as suffering from ethnocentric bias [[(Stephanie Skier, in queer.).]] Brian James Baer, writing in the ''Gay and Lesbian Review'' (March-April, 2003), claimed that "their subtext was clearly aimed at discrediting the Pashtun tradition by equating it with the ultimate American taboo, adult sex with minors," and that "Western journalists insisted on reducing relationships that are often long-term emotional bonds to a crude sexual bargain." In contrast, alternative media have carried accounts by native sources describing married men engaging youths in mutually affectionate long term relationships[''[[citation needed]]''].

Besides relationships following the pederastic model, cases of sexual brutality by men against youths - in this instance as one aspect of the [[military use of children]] - have also been documented. In Afghanistan, out of the thousands of [[Pakistani]] boys recruited by [[mullahs]] under the guise of [[jihad]] to fight for the [[Taliban]], it is thought that about 1500 survived, only to be held for ransom in private jails, where they were being systematically abused [[J. Gettleman in the L. A. Times, July 2001]]. Also, commercial sexual exploitation of boys in Pakistan is reported to be widespread despite the fact that prostitution of minors is illegal and there is a death penalty for child abusers, according to the Bangkok-based international child protection campaign group, [[ECPAT (End Child Prostitution, Child Pornography and Trafficking of Children for Sexual Purposes).]]

In the northern, Turkic-speaking areas, one manifestation of the pederastic tradition were the entertainers known as [[bacchá]] (a [[Turkic]] [[Uzbeki]] term etymologically related to the [[Persian]] ''bachcheh,'' "boy" or "child", sometimes with the connotation of "catamite"). A [[bacchá]], typically an adolescent, was a performer practiced in erotic songs and suggestive dancing. He wore resplendent attire and makeup, and would also be available as a sex worker. These [[Muslim]] bachás were trained from childhood and carried on their trade until their beard began to grow. Though after the [[Russian]] conquest the tradition was suppressed by tsarist authorities, early [[Russian]] explorers were able to document the practice.

==Sufi outlook ==
[[Image:250px-Youth_and_suitors.jpg|250px-Youth_and_suitors.jpg]] [[Image:magnify-clip.png|magnify-clip.png]] '''Youth conversing with suitors''' 
Miniature illustration from the ''Haft Awrang'' of [[Jami]], in the story ''A Father Advises his Son About Love.'' Freer and Sackler Galleries, [[Smithsonian Institution]], Washington, DC. ''Main articles: [[Nazar ill'al-murd]] and [[Homosexuality and Islam]]''
The manifestations of pederastic attraction vary. At one extreme they are indeed of a chaste nature, incorporated into Islamic mysticism ''(see [[Sufism]])'' as a meditation known in [[Arabic]] as ''[[Nazar ill'al-murd]],'' "contemplation of the beardless," or ''Shahed-bazi,'' "witness play" in [[Persian]]. This is seen as an act of worship intended to help one ascend to the absolute beauty that is God through the relative beauty that is a boy. Modern Sufi thought asserts that this contemplation uses imaginal [[yoga]] to transmute erotic desire into spiritual consciousness.

[[Richard Francis Burton]], in his "Terminal Essay" (Part D) to the ''[[Arabian Nights]]'' claims that Easterners value the love of boys above the love of women, using Persian terminology in which the moth and the bulbul (nightingale) represent the lover, and the taper and the rose represent the boy and the girl, respectively: "Devotion of the moth to the taper is purer and more fervent than the Bulbul's love for the Rose."

In an illuminated manuscript of Sufi poet [[Abdul-Rahman Jami]]'s (1414-1492) ''Haft Awrang [[(see manuscript)]],'' an anthology of seven allegorical poems on wisdom and love, there is a calligraphed verse in the section titled ''A Father Advises his Son About Love'' (in which a father instructs his son, when choosing a worthy male lover, to chose that man who sees beyond the mere physical and expresses a love for his inner qualities). The verse exemplifies one Sufi way of turning love into wisdom:

<blockquote>
''I have written on the wall and door of every house 
'' ''About the grief of my love for you. 
'' ''That you might pass by one day 
'' ''And read the state of my condition. 
'' ''In my heart I had his face before me. 
'' ''With this face before me, I saw what I had in my heart. 
''

</blockquote>
Nazar was a principal expression of a male love that, according to the teachings, was not to be consummated physically.

Not all followed the teachings to the letter. On being challenged by [[Rabi’a al-‘Adawiyya]] (c.717-801) of [[Basrah]] (Sufi woman saint who first set forth the doctrine of mystical love), upon noticing him kissing a boy, for appreciating the beauty of boys above that of God, the ascetic Sufi [[Rabah al-Qaysi]] retorted that, "On the contrary, this is a mercy that God Most High has put into the hearts of his slaves." (Abu 'Abdur-Rahman as-Sulami, pp. 78-79) Others also suspected the motives of dervishes who professed to love only the appearance of the boys, as reflected in this Egyptian proverb: ''In his father's home a boy's chastity is safe, but let him become a dervish and the buggers will queue up behind him.''[[[34]]]

Conservative Muslim theologians condemned the custom of contemplating the beauty of young boys. Their suspicions may have been justified, as some [[dervishes]] boasted of enjoying far more than "glances", or even kisses. Nazar was denounced as rank [[heresy]] by such as [[Ibn Taymiyya]] (1263-1328), who complained, "They kiss a slave boy and claim to have seen God!" The real danger to conventional religion, as [[Peter Lamborn Wilson]] asserts, was not so much the mixing of sodomy with worship, but "the claim that human beings can realize themselves in love more perfectly than in religious practices." Despite opposition from the clerics, the practice has survived in Islamic countries until only recent years, according to Murray and Roscoe. ''See [[References]] section below''

==Modern scholarship ==

The traditional tolerance, literary and religious, for chaste [[pederastic]] love affairs which was prevalent since the 800s began to be eroded in the mid-1800s by the adoption of European Victorian attitudes by the new westernized elite.[''[[citation needed]]''] Historical material is reported to be systematically distorted.[''[[citation needed]]''] In his monograph on same-sex relations in the pre-modern Middle East, Khaled El-Rouayheb demonstrates how Persian and Arabic love poetry and other literary material is routinely heterosexualized or devalued in critical studies authored by post-colonial Arab and Islamic scholars.[[[35]]] Similarly, the works of [[Abu Nuwas]], widely available in their entirety in the Arab world until modern times, were first published in expurgated form in [[Cairo]] in 1932.[[[36]]]

In his monograph on same-sex relations in the pre-modern Middle East, Khaled El-Rouayheb demonstrates how [[Persian]] and [[Arabic]] love poetry and other literary material is routinely heterosexualized or devalued in critical studies authored by post-colonial Arab and Islamic scholars. (El-Rouhayeb, 2005) Under the rule of both the [[Pahlavi dynasty]] monarchy and the [[Islamic Republic]] in Iran, [[Janet Afary]] claims that "Classical Persian literature — like the poems of [[Attar]] (died 1220), [[Rumi]] (d. 1273), [[Sa’di]] (d. 1291), [[Hafez]] (d. 1389), [[Jami]] (d. 1492), and even those of the 20th century Iraj Mirza (d. 1926) — are replete with homoerotic allusions, as well as explicit references to beautiful young boys and to the practice of pederasty." She further states that "professors of literature have been forced to teach that these extraordinarily beautiful gay love poems aren’t really gay at all and that their very explicit references to same-sex love are really all about men and women."[[[37]]][[[38]]]

Two Western scholars ignore such material. In a 1999 review in ''[[The Spectator]]'' of an anthology of Classical Arabic literature, the reviewer, R.I. Penguin, says of the author's editorial decision to focus on nature poems if a featured author: "Irwin is to be admired for sticking to a fair-minded overview of the whole field; Sanawbari's work, for instance, is described thus: 'Besides nature poems, he also produced mudhakarat, or poems addressed to small boys. However, in this anthology we will stick to the nature poems.' Quite right; the nature poems are much more interesting." Irwin also notes that "...there are some practices in the poetic language which sound bizarre, like the convention that if the metre demands it, the masculine pronoun may be substituted for the feminine one, with deeply confusing results in love poetry. The Arabs were fairly polymorphously perverse, but probably not so much as their love poetry makes them sound."[[[39]]]

==See also ==

* [[Pederasty]]
* [[Islamic Law]]
* [[Hammam]]
* [[Kocek]]
* [[Ghilman]]
* [[Homosexuality and Islam]]
* [[Pederasty in the modern world]]

==References ==

* 'Abdur-Rahman as-Sulami, Abu. ''Early Sufi Women, Dhikr an-niswa al-muta'abbidat as-sufiyyat''. Louisville, KY: Fons Vitae, 1999.
* Aldrich, Robert. ''Gay Life and Culture: A World History''. London: Thames & Hudson Ltd, 2006.
* Andrews, Walter G. and Mehmet Kalpakh. ''The Age of Beloveds''. Durham and London: Duke University Press, 2005.
* Crompton, Louis. ''Homosexuality and Civilization.'' Belknap, Harvard, 2003. ([[ISBN 0-674-01197-X]])
* Gomez, Emilio Garcia (Ed.) ''In Praise of Boys: Moorish Poems from Al-Andalus'' Translated from the Spanish by Erskine Lane. Gay Sunshine Press, 1975.
* Gürgan, Burcu . ''Images of sexuality in the 16th century Ottoman society'', 2005.
* Kennedy, Philip F. ''The Wine Song in Classical Arabic Poetry: Abu Nuwas and the Literary Tradition.'' Oxford: Clarendon Press, 1997. ([[ISBN 0-19-826392-9]])
* Khaled El-Rouayheb. ''The Love of Boys in Arabic Poetry of the Early Ottoman Period, 1500 - 1800.'' Middle Eastern Literatures; January 2005, vol.8, no.1.
* Khaled El-Rouayheb. ''Before Homosexuality in the Arab-Islamic World, 1500 - 1800.'' Chicago; 2009. ([[ISBN 9780226729893]])
* Kuru, Selim S. 2000. ''A Sixteenth Century Scholar: Deli Birader and His "Dafi`ü'l-Gumum Ve Rafi`ü'l-Humum."'' Unpublished PhD Dissertation. Harvard University.
* Lacey, E.A. (Trans.) ''The Delight of Hearts: Or, What You Will Not Find in Any Book.'' Gay Sunshine Press, 1988.
* Murray, Stephen O. and Will Roscoe, et al. ''Islamic Homosexualities: Culture, History, and Literature.'' New York: New York University Press, 1997. [[ISBN 0-8147-7468-7]]
* Ritter, Hellmut. ''Das Meer der Seele'', 1955 (English translation The Ocean of the Soul, 2003). (Chapters 24, 25 ,26).
* Wilson, Peter Lambourn. ''Contemplation of the Unbearded - The Rubaiyyat of Awhadoddin Kermani''. Paidika, Vol.3, No.4 (1995).
* Roth, Norman. "The Care and Feeding of Gazelles" - medieval Hebrew and Arabic Love Poetry. Poetics of Love in the Middle Ages, 1989.
* Roth, Norman. ''Fawn of My Delights - boy-love in Hebrew and Arabic Verse. Sex in the Middle Ages.'' 1991.
* Roth, Norman. ''Boy-love in Medieval Arabic Verse. Paidika'', Vol.3, No.3, 1994.
* Schild, M. ''The Irresistible Beauty of Boys - Middle Eastern attitudes about boy-love''. '''1'''. 
* Sikand, Yoginder. ''A Martyr for Love - Hazrat Sayed Sarmad, a Sufi gay mystic''. Perversions, Vol.1, No.4. Spring 1995.
* Tīfāshī, Aḥmad ibn Yūsuf; Khawam, René R.; Leyland, Winston (1988). ''The Delight of hearts, or, What you will not find in any book''. San Francisco: Gay Sunshine Press. [[ISBN]] [[0-940567-09-1]]. 
* Williamson, Casey R. Williamson. ''Where did that boy go? - the missing boy-beloved in post-colonial Persian literature.''
* Wright, J. W. & Everett Rowson. ''Homoeroticism in Classical Arabic Literature''. 1998.
* Ze'evi, Dror. ''Producing Desire: Changing Sexual Discourse in the Ottoman Middle East, 1500-1900.'' Berkeley: University of California Press, 2006.

==Notes ==

# '''[[^]]''' Walter Andrews and Mehmet Kalpakli, ''The Age of Beloveds: Love and the Beloved in Early–Modern Ottoman and European Culture and Society,'' Durham and London, 2005
# '''[[^]]''' The [[Rasa'il Ikhwan as-Safa']], a tenth century [[Iraqi]] philosophical and religious encyclopedia.
# '''[[^]]''' James T. Monroe, in ''Homoeroticism in Classical Arabic Literature,'' p. 117
# '''[[^]]''' Murray and Roscoe, 1997, ''passim''
# '''[[^]]''' Mukhtar, M. H. ''Tarbiyat-e-Aulad aur Islam [The Upbringing of Children in Islam].'' dar-ut-Tasneef, Jamiat ul-Ulūm il-Islamiyyah alla-ma Banuri Town Karachi. English translation by Rafiq Abdur Rahman. Transl. esp. Chapter 11: ''Responsibility for Sexual Education.''
# '''[[^]]''' Khaled El-Rouayheb, ''Before Homosexuality in the Arab-Islamic World, 1500-1800'' Chicago, 2005 p.58
# '''[[^]]''' Herodotus, ''Histories;''I.135, tr. A.D. Godley
# '''[[^]]''' Plutarch, ''De Malig. Herod.'' xiii.ll
# '''[[^]]''' Richard F. Burton, ''Terminal Essay''
# '''[[^]]''' From the ''Garden of Truth and Path to Enlightenment'' (tr. Paul Sprachman)
# '''[[^]]''' [[http://www.breadnet.middlebury.edu/~nereview/Davis.html]]
# '''[[^]]''' Minoo S. Southgate, "Men, Women and Boys: Love and Sex in the Works of Sa'adi" in ''Asian Homosexuality'' ed. Wayne Dynes; p.289
# '''[[^]]''' R. F. Burton, ibid.
# '''[[^]]''' El-Rouayheb, Khaled. The Love of Boys in Arabic Poetry of the Early Ottoman Period, 1500 - 1800. Middle Eastern Literatures; January 2005, vol.8, no.1.
# '''[[^]]''' Kuru, Selim S. 2000. A Sixteenth Century Scholar: Deli Birader and His "Dafi`ü'l-Gumum Ve Rafi`ü'l-Humum." Unpublished PhD Dissertation. Harvard University. p. 189-191
# '''[[^]]''' El-Rouayheb, Khaled. The Love of Boys in Arabic Poetry of the Early Ottoman Period, 1500 - 1800. Middle Eastern Literatures; January 2005, vol.8, no.1. p.5
# '''[[^]]''' refer to ''[[The Existence of Male-Male Love]]'' subsection
# '''[[^]]''' refer to ''[[Sodomy & Islam]]'' subsection
# '''[[^]]''' ‘ārid in this context means bread down. El-Rouayheb, Khaled. The Love of Boys in Arabic Poetry of the Early Ottoman Period, 1500 - 1800. p. 4
# '''[[^]]''' Kuru, Selim S. 2000. A Sixteenth Century Scholar: Deli Birader and His "Dafi`ü'l-Gumum Ve Rafi`ü'l-Humum." Unpublished PhD Dissertation. Harvard University. p. 188-92
# ^ [[a]] [[b]] El-Rouayheb, Khaled, Before Homosexuality in the Arabic World, 1500-1800. p. 3
# '''[[^]]''' A note provided by Selim suggested that gulampare and mahbub-perest are both boy lovers but the former implying sexual and the second platonic love. Kuru, Selim S. 2000.
# '''[[^]]''' Kuru, Selim S. 2000. A Sixteenth Century Scholar: Deli Birader and His "Dafi`ü'l-Gumum Ve Rafi`ü'l-Humum." Unpublished PhD Dissertation. Harvard University. P. 184-185
# '''[[^]]''' ([[Toledano 2003]], p. 242) "[Flaubert, January 1850:] Be informed, furthermore, that all of the bath-boys are [[bardashes]] [male homosexuals]."
# '''[[^]]''' ([[Gazali 2001]], p. 106)
# '''[[^]]''' Kemal Sılay (1994). ''Nedim and the poetics of the Ottoman court''. [[Indiana University]]. [[ISBN]] [[1878318098]]. 
# '''[[^]]''' Hobby-O - Greece (The Diary of John Cam Hobhouse, October 22nd 1809, edited by Peter Cochran)[[[1]]]
# ^ [[a]] [[b]] El-Rouayheb, Khaled, Before Homosexuality in the Arabic World, 1500-1800. p. 42
# '''[[^]]''' El-Rouayheb, Khaled, Before Homosexuality in the Arabic World, 1500-1800. p. 41
# '''[[^]]''' Temeşvarlı Osman Ağa, ''Gâvurların Esiri'', Istanbul, 1971
# '''[[^]]''' [[http://www.glbtq.com/literature/mid_e_lit_persian,2.html]]
# '''[[^]]''' Sir Richard Burton, ''Kama Sutra: the Hindu art of lovemaking,'' intro. [[Pathan]] proverb, also reported in similar forms from the [[Arab]] countries, [[Iran]] and North Africa.
# '''[[^]]''' Ismail, M., NGO Coalition on Child Rights – NWFP / UNICEF ''Community Perceptions of Male Child Sexual Abuse in North West Frontier Province, Pakistan,'' NGO Coalition on Child Rights, 1998
# '''[[^]]''' Yusuf Al-Shirbini's 17th c. ''Kitab Hazz Al-Quhuf'' as per Khaled El-Rouayheb, ''Before Homosexuality in the Arab-Islamic World, 1500-1800'' Chicago, 2005; p.37
# '''[[^]]''' El-Rouayheb, 2005, p.156
# '''[[^]]''' [["Cultures od Denial"; article on the book Unspeakable Love: Gay and Lesbian Life in the Middle East in Al-Ahram,]][[4 May]]–[[10 May]] [[2006]], #793
# '''[[^]]''' [[http://www.gaycitynews.com/gcn_432/iraniansourcesquestion.html]]
# '''[[^]]''' Janet Afary & Kevin Anderson, ''Foucault and the Iranian Revolution: Gender and the Seductions of Islamism,'' (University of Chicago Press, 2005
# '''[[^]]''' "[["An orchard you can take on your lap"; Spectator, The, 27 November 1999 by Hensher, Philip]]". [[http://www.findarticles.com/p/articles/mi_qa3724/is_199911/ai_n8854441]]. 

==External links ==

* [[The Androphile Project – The World History of Male Love]]
* "[[Recognition vs. Acceptance: Islamic Discourses on Homosexuality]]"
* [[Islam and Homosexuality – Ottoman Culture]]
* [[Homosexuality in Kitab-i-Aqdas]]
* [[Homoerotism and Homosexuality in Islam]]

Retrieved from "[[http://en.wikipedia.org/wiki/Pederasty_in_the_Middle_East_and_Central_Asia]]" [[Categories]]: [[Pederasty in the Muslim world]] | [[Sexuality and society]] | [[Social institutions]] | [[LGBT history prior to the 19th century]] | [[19th century in LGBT history]] | [[Turkish slaves]] | [[Turkish sex workers]]Hidden categories: [[All articles with unsourced statements]] | [[Articles with unsourced statements from September 2008]] | [[Articles with unsourced statements from May 2008]]

Real source:

http://web.archive.org/web/20091208021030/http://en.wikipedia.org/wiki/Pederasty_in_the_Middle_East_and_Central_Asia
[[Category:History]]

Samurai

2015-04-09T00:26:51Z

Haiduc: As always, version before cleanup, from 9 September 2009

{{pp-move-indef}}
{{other uses|Samurai (disambiguation)}}
{{Refimprove|date=April 2009}}
[[Image:Samurai.jpg|thumb|250px|Samurai in [[armour]], 1860s. [[Hand-coloured]] photograph by [[Felice Beato]]]]
[[Image:FirstJapaneseMission.JPG|thumb|250px|Samurai around the 1860s]]

{{Nihongo|'''Samurai'''|[[wikt:侍|侍]]}} is the term for the military nobility of [[Pre-industrial society|pre-industrial]] [[Japan]]. According to translator [[William Scott Wilson]]: "In Chinese, the character 侍 was originally a verb meaning to wait upon or accompany a person in the upper ranks of society, and this is also true of the original term in Japanese, [[wiktionary:侍う#Etymology 2|saburau]]. In both countries the terms were nominalized to mean "those who serve in close attendance to the nobility," the pronunciation in Japanese changing to [[wiktionary:侍#Etymology 1|saburai]]." According to Wilson, an early reference to the word Samurai appears in the [[Kokin Wakashū]] (905-914), the first imperial anthology of poems, completed in the first part of the tenth century.

By the end of the 12th century, samurai became synonymous with ''bushi'' (武士) almost entirely and the word was closely associated with the middle and upper echelons of the warrior class. The samurai followed a set of written rules called the [[Bushidō]] . Samurai teachings can still be found today in modern day society with the martial art [[Kendo]], meaning ''the way of the sword''.

==History==
[[Image:KofunCuirass.jpg|thumb|200px|left|Iron helmet and armor with gilt bronze decoration, [[Kofun era]], 5th century. [[Tokyo National Museum]].]]
Following a disastrous [[military]] engagement with [[Tang Dynasty|Tang]] [[China]] and [[Silla]], Japan underwent widespread reform. One of the most important was that of the [[Taika Reform]], issued by Prince Naka no Ōe ([[Emperor Tenji]]) in 646 AD. This edict introduced Japanese [[aristocracy]] and [[bureaucracy]]<ref name="HW">William Wayne Farris, Heavenly Warriors — The Evolution of Japan's Military, 500–1300, [[Harvard University Press]], 1995.</ref>. As part of the [[Taihō Code]], of 702 AD, and the later [[Yōrō Code]],<ref name="HOJ GS">A History of Japan, Vol. 3 and 4, George Samson, Tuttle Publishing, 2000.</ref> the population was required to report regularly for census, which was used as a precursor for national conscription. With an understanding of how the population was distributed, [[Emperor Mommu]] introduced the law whereby 1 in 3–4 adult males were drafted into the national military. These soldiers were required to supply their own weapons, and in return were exempted from duties and taxes.<ref name="HW"/> This was one of the first attempts by the Imperial government to form an organized army modeled after the Chinese system. It was called ''gundan-sei'' (軍団制) by later historians and is believed to have been short-lived.{{Fact|date=March 2007}}

The Taihō Code classified imperial bureaucrats into 12 ranks, each divided into two sub-ranks, 1st rank being the highest adviser to the emperor. Those of 6th rank and below were referred to as "samurai" and dealt with day-to-day affairs. Although these "samurai" were civilian public servants, the name is believed to have derived from this term. Military men, however, would not be referred to as "samurai" for many more centuries.{{Fact|date=June 2007}}

In the early [[Heian period]], the late 8th and early 9th centuries, [[Emperor Kammu]] sought to consolidate and expand his rule in northern [[Honshū]], but the armies he sent to conquer the rebellious [[Emishi]] people lacked motivation and discipline, and failed in their task.{{Fact|date=June 2007}} Emperor Kammu introduced the title of ''Seiitaishogun'' ({{lang|ja|征夷大将軍}}) or [[shogun]], and began to rely on the powerful regional clans to conquer the Emishi. Skilled in mounted combat and [[archery]] ([[kyūdō]]), these clan warriors became the emperor's preferred tool for putting down rebellions.{{Fact|date=June 2007}} Although these warriors may have been educated, at this time (7th to 9th century) the imperial court officials considered them to be little more than barbarians.{{Fact|date=June 2007}}

Ultimately, Emperor Kammu disbanded his army, and from this time, the emperor's power gradually declined. While the emperor was still the ruler, powerful clans around [[Kyoto]] ({{lang|ja|京都}}) assumed positions as ministers, and their relatives bought positions as magistrates.{{Fact|date=June 2007}} To amass wealth and repay their debts, magistrates often imposed heavy taxes, resulting in many farmers becoming landless.{{Fact|date=June 2007}}
[[Image:NasunoYoichi.jpg|200px|thumb|[[Nasu no Yoichi]] firing his famous shot at a fan atop the mast of a Taira ship. From a hanging scroll, Watanabe Museum, Tottori Prefecture, Japan.]]
Through protective agreements and political marriages, they accumulated political power, eventually surpassing the traditional aristocracy.{{Fact|date=June 2007}}

Some clans were originally formed by farmers who had taken up arms to protect themselves from the imperial magistrates sent to govern their lands and collect taxes.{{Fact|date=June 2007}} These clans formed alliances to protect themselves against more powerful clans, and by the mid-Heian period they had adopted characteristic Japanese armour and weapons, and laid the foundations of ''[[Bushido]]'', their ethical code.{{Fact|date=June 2007}}

Samurai warriors described themselves as followers of "The Way of the Warrior" or Bushido. [[Bushidō]] is defined by the Japanese dictionary [[Nihon Kokugo Daijiten|Shogakukan Kokugo Daijiten]] as "a unique philosophy (ronri) that spread through the warrior class from the Muromachi (chusei) period. From the earliest times, the Samurai felt that the path of the warrior was one of honor, emphasizing duty to one's master, and loyalty unto death.<ref>Cleary, Thomas Training the Samurai Mind: A Bushido Sourcebook Shambhala (May, 2008) ISBN 1590305728 </ref>

In the 13th century, [[Hojo Shigetoki]] (1198-1261 A.D.) would write: "When one is serving officially or in the master's court, he should not think of a hundred or a thousand people, but should consider only the importance of the master."

Feudal lords such as Shiba Yoshimasa (1350-1410 A.D.) stated that a warrior looked forward to a glorious death in the service of a military leader or the emperor: "It is a matter of regret to let the moment when one should die pass by....First, a man whose profession is the use of arms should think and then act upon not only his own fame, but also that of his descendants. He should not scandalize his name forever by holding his one and only life too dear....One's main purpose in throwing away his life is to do so either for the sake of the Emperor or in some great undertaking of a military general. It is that exactly that will be the great fame of one's descendants."

In 1412 A.D., [[Imagawa Sadayo]] wrote a letter of admonishment to his brother stressing the importance of duty to one's master. Imagawa was admired for his balance of military and administrative skills during his lifetime and his writings became widespread. The letters became central to Tokugawa-era laws and were a required study for traditional Japanese until World War II:

{{quote|First of all, a samurai who dislikes battle and has not put his heart in the right place even though he has been born in the house of the warrior, should not be reckoned among one's retainers....It is forbidden to forget the great debt of kindness one owes to his master and ancestors and thereby make light of the virtues of loyalty and filial piety....It is forbidden that one should...attach little importance to his duties to his master...There is a primary need to distinguish loyalty from disloyalty and to establish rewards and punishments.}}

Similarly. the feudal lord [[Takeda Nobushige]] (1525-1561 A.D.) stated: "In matters both great and small, one should not turn his back on his master's commands...One should not ask for gifts or enfiefments from the master...No matter how unreasonably the master may treat a man, he should not feel disgruntled...An underling does not pass judgments on a superior"

Nobushige's brother [[Takeda Shingen]] (1521-1573 A.D.) also made similar observations: "One who was born in the house of a warrior, regardless of his rank or class, first acquaints himself with a man of military feats and achievements in loyalty....Everyone knows that if a man doesn't hold filial piety toward his own parents he would also neglect his duties toward his lord. Such a neglect means a disloyalty toward humanity. Therefore such a man doesn't deserve to be called 'samurai'."

The feudal lord [[Asakura Yoshikage]] (1428-1481 A.D.) wrote: "In the fief of the Asakura, one should not determine hereditary chief retainers. A man should be assigned according to his ability and loyalty." Asakura also observed that the successes of his father were obtained by the kind treatment of the warriors and common people living in domain. By his civility, "all were willing to sacrifice their lives for him and become his allies."

[[Kato Kiyomasa]] was one of the most powerful and well-known lords of the Sengoku Era. He commanded most of Japan's major clans during the invasion of Korea (1592-1598). In a handbook he addressed to "all samurai, regardless of rank" he told his followers that a warrior's only duty in life was to "grasp the long and the short swords and to die". He also ordered his followers to put forth great effort in studying the military classics, especially those related to loyalty and filial piety. He is best known for his quote:

"If a man does not investigate into the matter of Bushido daily, it will be difficult for him to die a brave and manly death. Thus it is essential to engrave this business of the warrior into one's mind well."

[[Nabeshima Naoshige]] (1538-1618 A.D.) was another Sengoku Daimyo who fought alongside Kato Kiyomasa in Korea. He stated that it was shameful for any man to have not risked his life at least once in the line of duty, regardless of his rank. Nabeshima's sayings would be passed down to his son and grandson and would become the basis for [[Tsunetomo Yamamoto]]'s [[Hagakure]]. He is best-known for his saying "Bushido is in being crazy to die. Fifty or more could not kill one such a man."
[[Image:Sengoku period battle.jpg|thumb|[[Battle of Kawanakajima]] in 1561]]
[[Torii Mototada]] (1539-1600) was a feudal lord in the service of Tokugawa Ieyasu. On the eve of the battle of [[Sekigahara]], he volunteered to remain behind in the doomed [[Fushimi Castle]] while his lord advanced to the east. Torii and Tokugawa both agreed that the castle was indefensible. In an act of loyalty to his lord, Torii chose to remain behind, pledging that he and his men would fight to the finish. As was custom, Torii vowed that he would not be taken alive. In a dramatic last stand, the garrison of 2,000 men held out against overwhelming odds for ten days against the massive army of Ishida Mitsunari's 40,000 warriors. In a moving [http://74.125.93.104/search?q=cache:Mr-4Ma_JxJAJ:se1.isn.ch/serviceengine/FileContent%3FserviceID%3D47%26fileid%3DA2ACEFA7-841A-1AB5-38EF-4F01450AC856%26lng%3Den+http://se2.isn.ch/serviceengine/FileContent%3FserviceID%3D23%26fileid%3DA2ACEFA7-841A-1AB5-38EF-4F01450AC856%26lng%3Den&cd=1&hl=en&ct=clnk&gl=us&client=firefox-a last statement] to his son Tadamasa, he wrote:

"It is not the Way of the Warrior [i.e., bushido] to be shamed and avoid death even under circumstances that are not particularly important. It goes without saying that to sacrifice one's life for the sake of his master is an unchanging principle. That I should be able to go ahead of all the other warriors of this country and lay down my life for the sake of my master's benevolence is an honor to my family and has been my most fervent desire for many years."

It is said that both men cried when they parted ways, because they knew they would never see each other again. Torii's father and grandfather had served the Tokugawa before him and his own brother had already been killed in battle. Torii's actions changed the course of Japanese history. Ieyasu Tokugawa would successfully raise an army and win at [[Sekigahara]].

The translator of Hagakure, [[William Scott Wilson]] observed examples of warrior emphasis on death in clans other than Yamamoto's: "he (Takeda Shingen) was a strict disciplinarian as a warrior, and there is an exemplary story in the Hagakure relating his execution of two brawlers, not because they had fought, but because they had not fought to the death." <ref>Suzuki,Daisetz Teitaro [http://www.amazon.com/dp/0691017700 Zen and Japanese Culture] (New York: Pantheon Books)</ref>

The rival of [[Takeda Shingen]] {1521-1573} was [[Uesugi Kenshin]] (1530-1578), a legendary Sengoku warlord well-versed in the Chinese military classics and who advocated the "way of the warrior as death". Japanese historian Daisetz Teitaro Suzuki describes Uesugi's beliefs in his text [http://www.amazon.com/dp/0691017700 "Zen and Japanese Culture"] (1959):

"Those who are reluctant to give up their lives and embrace death are not true warriors....
Go to the battlefield firmly confident of victory, and you will come home with no wounds whatever. Engage in combat fully determined to die and you will be alive; wish to survive in the battle and you will surely meet death. When you leave the house determined not to see it again you will come home safely; when you have any thought of returning you will not return. You may not be in the wrong to think that the world is always subject to change, but the warrior must not entertain this way of thinking, for his fate is always determined."

Families such as the Imagawa were influential in the development of warrior ethics and were widely quoted by other lords during their lifetime. The writings of [[Imagawa Sadayo]] were highly respected and sought out by Tokugawa Ieyasu as the source of [http://www.uni-erfurt.de/ostasiatische_geschichte/texte/japan/dokumente/17/tokugawa_legislation/index.htm Japanese Feudal Law]. These writings were a required study among traditional Japanese until World War II.

In his book "Japanese Culture" (2000), historian H. Paul Varley notes the description of Japan given by Jesuit leader [[St. Francis Xavier]] (1506-1552): "There is no nation in the world which fears death less." Xavier further [http://www.archive.org/details/lifelettersofstf01coleuoft describes] the honor and manners of the people: "I fancy that there are no people in the world more punctilious about their honour than the Japanese, for they will not put up with a single insult or even a word spoken in anger." Xavier spent the years 1549-1551 converting Japanese to Christianity. He also observed: "The Japanese are much braver and more warlike than the people of China, Korea, Ternate and all of the other nations around the Philippines."

In December 1547, Francis was in Malacca (Malaysia) waiting to return to Goa (India) when he met a low-ranked samurai named Anjiro (possibly spelled "Yajiro"). Anjiro was not a nobleman or an intellectual, but he impressed Xavier because he took careful notes of everything he said in church. Xavier made the decision to go to Japan in part because this low-ranking samurai convinced him in Portuguese that the Japanese people were highly educated and eager to learn. They were hard workers and respectful of authority. In their laws and customs they were led by reason, and, should the Christian faith convince them of its truth, they would accept it en masse.<ref name=Coleridge>Coleridge, Henry James ''The life and letters of St. Francis Xavier'' (London: Burns and Oates, 1872)</ref>

By the 12th century, upper-class samurai were highly literate due to the general introduction of Confucianism from China during the 7th to 9th centuries, and in response to their perceived need to deal with the imperial court, who had a monopoly on culture and literacy for most of the Heian period. As a result they aspired to the more cultured abilities of the nobility.<ref name=Matsura>Matsura, Yoshinori Fukuiken-shi 2 (Tokyo: Sanshusha, 1921)</ref>

Examples such as Taira Tadanori (a samurai who appears in the [[Heike Monogatari]]) demonstrate that warriors idealized the arts and aspired to become skilled in them.

Tadanori was famous for his skill with the pen and the sword or the "bun and the bu", the harmony of fighting and learning.
Samurai were expected to be cultured and literate, and admired the ancient saying "Bun Bu Ryo Do" (文武両道, lit., literary arts, military arts, both ways) or "The pen and the sword in accord." By the time of the Edo period, Japan had a higher literacy rate than Europe.

The number of men who actually achieved the ideal and lived their lives by it was high. An early term for warrior, "uruwashii", was written with a kanji that combined the characters for literary study ("bun" 文) and military arts ("bu" 武), and is mentioned in the Heike Monogatari (late 12th century). The Heike Monogatari makes reference to the educated poet-swordsman ideal in its mention of Taira no Tadanori's death:

{{quote|Friends and foes alike wet their sleeves with tears and said, 
What a pity! Tadanori was a great general, 
pre-eminent in the arts of both sword and poetry.}}

In his book [["Ideals of the Samurai"]] translator [[William Scott Wilson]] states: "The warriors in the [http://etext.lib.virginia.edu/japanese/heike/heike.html Heike Monogatari] served as models for the educated warriors of later generations, and the ideals depicted by them were not assumed to be beyond reach. Rather, these ideals were vigorously pursued in the upper echelons of warrior society and recommended as the proper form of the Japanese man of arms. With the Heike Monogatari, the image of the Japanese warrior in literature came to its full maturity." Wilson then translates the writings of several warriors who mention the Heike Monogatari as an example for their men to follow.

Plenty of warrior writings document this ideal from the 13th century onward. Most warriors aspired to or followed this ideal otherwise there would have been no cohesion in the samurai armies.<ref name=Wilson>[[William Scott Wilson]], [http://www.amazon.com/dp/0897500814 Ideals of the Samurai: Writings of Japanese Warriors] (Kodansha, 1982) ISBN 0-89750-081-4</ref>

===Kamakura Bakufu and the rise of Samurai===
[[Image:Tosei Gusoku Hatisuka clan.jpg|thumb|right|Japanese [[samurai armor]], Tosei Gusoku, of the Hatisuka Clan]]

Originally the emperor and nobility employed these warriors. In time, they amassed enough manpower, resources and political backing in the form of alliances with one another, to establish the first samurai-dominated government.

As the power of these regional clans grew, their chief was typically a distant relative of the emperor, and a lesser member of either the [[Fujiwara clan|Fujiwara]], [[Minamoto]], or [[Taira]] clans.

Though originally sent to provincial areas for a fixed four-year term as a magistrate, the ''toryo'' declined to return to the capital when their terms ended, and their sons inherited their positions and continued to lead the clans in putting down rebellions throughout Japan during the middle- and later-Heian period.

Samurai fought at the naval battle of [[Battle of Dan-no-ura|Dan-no-Ura]] in 1185. Because of their rising military and economic power, the warriors ultimately became a new force in the politics of the court. Their involvement in the [[Hōgen (era)|Hōgen]] in the late Heian period consolidated their power, and finally pitted the rival [[Minamoto]] and [[Taira]] clans against each other in the [[Heiji Rebellion]] of 1160.

The winner, [[Taira no Kiyomori]], became an imperial advisor, and was the first warrior to attain such a position. He eventually seized control of the central government, establishing the first samurai-dominated government and relegating the emperor to figurehead status.

However, the Taira clan was still very conservative when compared to its eventual successor, the Minamoto, and instead of expanding or strengthening its military might, the Taira clan had its women marry emperors and exercise control through the emperor.

The Taira and the Minamoto clashed again in 1180, beginning the [[Gempei War]] which ended in 1185. The victorious [[Minamoto no Yoritomo]] established the superiority of the samurai over the aristocracy. In 1190 he visited Kyoto, and in 1192 became [[Shogun|Seii Taishogun]], establishing the Kamakura Shogunate, or ''Kamakura Bakufu''. Instead of ruling from Kyoto, he set up the Shogunate in [[Kamakura, Kanagawa|Kamakura]], near his base of power. "Bakufu" means "tent government", taken from the encampments the soldiers would live in, in accordance with the Bakufu's status as a military government.

Over time, powerful samurai clans became warrior nobility, or "''buke''", who were only nominally under the court aristocracy. When the samurai began to adopt aristocratic pastimes like [[calligraphy]], poetry and music, some court aristocrats in turn began to adopt samurai customs. In spite of various machinations and brief periods of rule by various emperors, real power was now in the hands of the Shogun and the samurai.

===Ashikaga Shogunate===
[[Image:Mooko-Suenaga.jpg|thumb|350px|The Samurai Suenaga facing Mongols, during the [[Mongol invasions of Japan]]. ''[[Mōko Shūrai Ekotoba]]'' (蒙古襲来絵詞), circa 1293.]]
Various samurai clans struggled for power during the [[Kamakura shogunate|Kamakura]] and [[Ashikaga shogunate|Ashikaga Shogunate]]s.

[[Zen Buddhism]] spread among the samurai in the 13th century and helped to shape their standards of conduct, particularly overcoming fear of death and killing, but among the general populace, [[Pure Land Buddhism]] was favored.

In 1274, the Mongol-founded [[Yuan Dynasty]] in [[China]] sent a force of some 40,000 men and 900 ships to invade Japan in northern [[Kyūshū]]. Japan mustered a mere 10,000 samurai to meet this threat. The invading army was harassed by major thunderstorms throughout the [[invasion]], which aided the defenders by inflicting heavy casualties. The Yuan army was eventually recalled and the invasion was called off. The Mongol invaders used small [[bomb]]s, which was likely the first appearance of bombs and [[gunpowder]] in Japan.

The Japanese defenders recognized the possibility of a renewed invasion, and began construction of a great, stone barrier around [[Hakata Bay]] in 1276. Completed in 1277, this wall stretched for 20 kilometers around the border of the bay. This would later serve as a strong defensive point against the Mongols. The Mongols attempted to settle matters in a diplomatic way from 1275 to 1279, but every envoy sent to Japan was executed. This set the stage for one of the most famous engagements in Japanese history.

In 1281, a Yuan army of 140,000 men with 5,000 ships was mustered for another invasion of Japan. Northern Kyūshū was defended by a Japanese army of 40,000 men. The Mongol army was still on its ships preparing for the landing operation when a typhoon hit north Kyūshū island. The casualties and damage inflicted by the typhoon, followed by the Japanese defense of the Hakata Bay barrier, resulted in the Mongols again recalling their armies.
[[Image:Mooko-HakataWall.jpg|thumb|350px|left|Samurai and defensive wall at [[Hakata-ku, Fukuoka|Hakata]]. Moko Shurai Ekotoba, (蒙古襲来絵詞) c.1293.]]

The thunderstorms of 1274 and the typhoon of 1281 helped the samurai defenders of Japan repel the Mongol invaders despite being vastly outnumbered. These winds became known as ''kami-no-kaze'', which literally translates as "wind of the gods." This is often given a simplified translation as "divine wind." The ''kami-no-kaze'' lent credence to the Japanese belief that their lands were indeed divine and under supernatural protection.

In the 14th century, a blacksmith called [[Masamune]] developed a two-layer structure of soft and hard steel for use in swords. This structure gave much improved cutting power and endurance, and the production technique led to Japanese swords ([[katana]]) being recognized as some of the most potent hand weapons of pre-industrial [[East Asia]]. Many swords made using this technique were exported across the [[East China Sea]], a few making their way as far as [[India]].

Issues of inheritance caused family strife as [[primogeniture]] became common, in contrast to the division of succession designated by law before the 14th century. To avoid infighting, invasions of neighboring samurai territories became common and bickering among samurai was a constant problem for the [[Kamakura Shogunate|Kamakura]] and [[Ashikaga Shogunate|Ashikaga]] Shogunates.

The ''[[Sengoku Period|Sengoku jidai]]'' ("warring-states period") was marked by the loosening of samurai culture with people born into other social strata sometimes making names for themselves as warriors and thus becoming [[de facto]] samurai. In this turbulent period, [[bushido]] ethics became important factors in controlling and maintaining public order.

Japanese war tactics and technologies improved rapidly in the 15th and 16th century. Use of large numbers of infantry called [[ashigaru]] ("light-foot," due to their light armour), formed of humble warriors or ordinary people with ''Nagayari'' (a long [[lance]]) or ([[Naginata]]), was introduced and combined with cavalry in maneuvers. The number of people mobilized in warfare ranged from thousands to hundreds of thousands.

[[Image:NanbanDo.jpg|thumb|150px|left|[[Nanban]] (Western)-style samurai [[cuirass]], 16th century.]]
The [[arquebus]], a [[matchlock]] gun, was introduced by the [[Portugal|Portuguese]] via a Chinese [[pirate]] ship in 1543 and the Japanese succeeded in assimilating it within a decade. Groups of mercenaries with mass-produced [[arquebus]]es began playing a critical role.

By the end of feudal period, several hundred thousand firearms existed in Japan and massive armies numbering over 100,000 clashed in battles. By comparison, the largest and most powerful army in Europe, the [[Spain|Spanish]], had only several thousand firearms and could only assemble 30,000 troops.

In 1590, and again in 1598, [[Toyotomi Hideyoshi]] decided to invade [[China]] ({{lang|ja|唐入り}}) and sent to [[Korea]] an army of 160,000 peasant and samurai.([[Hideyoshi's invasions of Korea]], {{lang|ja|朝鮮征伐}}). Taking advantage of its mastery of the arquebus, Japanese samurai almost led the war to victory, but were unable to do so, due to the entry of [[China|Ming Chinese]] troops. A few of the more famous samurai generals of this war were [[Katō Kiyomasa]], [[Konishi Yukinaga]], and [[Shimazu Yoshihiro]].

Social mobility was high, as the ancient regime collapsed and emerging samurai needed to maintain large military and administrative organizations in their areas of influence. Most of the samurai families that survived to the 19th century originated in this era, declaring themselves to be the blood of one of the four ancient noble clans, [[Minamoto]], [[Taira]], [[Fujiwara clan|Fujiwara]] and [[Tachibana clan (samurai)|Tachibana]]. In most cases, however, it is hard to prove these claims.

{{see also|Nanban trade period}}

===Oda, Toyotomi and Tokugawa===
''[[Oda Nobunaga]]'' was the well-known lord of the [[Nagoya, Aichi|Nagoya]] area (once called [[Owari Province]]) and an exceptional example of a samurai of the [[Sengoku Period]]. He came within a few years of, and laid down the path for his successors to follow, the reunification of Japan under a new Bakufu (Shogunate).

Oda Nobunaga made innovations in the fields of organization and war tactics, heavily used arquebuses, developed commerce and industry and treasured innovation. Consecutive victories enabled him to realize the termination of the Ashikaga Bakufu and the disarmament of the military powers of the Buddhist monks, which had inflamed futile struggles among the populace for centuries. Attacking from the "sanctuary" of Buddhist temples, they were constant headaches to any warlord and even the emperor who tried to control their actions. He died in 1582 when one of his generals, [[Akechi Mitsuhide]], turned upon him with his army.

[[Image:Hasekura in Rome.JPG|thumb|180px|The Samurai [[Hasekura Tsunenaga]] in Rome in 1615, Coll. Borghese, [[Rome]].]]
Importantly, [[Toyotomi Hideyoshi]] (see below) and [[Tokugawa Ieyasu]], who founded the Tokugawa Shogunate, were loyal followers of Nobunaga. Hideyoshi was brought up from a nameless peasant to be one of Nobunaga's top generals and Ieyasu had shared his childhood with Nobunaga. Hideyoshi defeated Mitsuhide within a month and was regarded as the rightful successor of Nobunaga by avenging the treachery of Mitsuhide.

These two were gifted with Nobunaga's previous achievements on which build a unified Japan and there was a saying: "The reunification is a rice cake; Oda made it. Hashiba shaped it. At last, only Ieyasu tastes it."{{Fact|date=March 2007}} (Hashiba is the family name that Toyotomi Hideyoshi used while he was a follower of Nobunaga.)

[[Toyotomi Hideyoshi]], who became a grand minister in 1586, himself the son of a poor peasant family, created a law that the samurai caste became codified as permanent and hereditary, and that non-samurai were forbidden to carry weapons, thereby ending the social mobility of Japan up until that point, which lasted until the dissolution of the Edo Shogunate by the Meiji revolutionaries.

It is important to note that the distinction between samurai and non-samurai was so obscure that during the 16th century, most male adults in any social class (even small farmers) belonged to at least one military organization of their own and served in wars before and during Hideyoshi's rule. It can be said that an "all against all" situation continued for a century.

The authorized samurai families after the 17th century were those that chose to follow Nobunaga, Hideyoshi and Ieyasu. Large battles occurred during the change between regimes, and a number of defeated samurai were destroyed, went [[ronin]] or were absorbed into the general populace.

===Tokugawa Shogunate===
[[Image:Samourai servante Itcho.jpg|thumb|left|''Samurai walking followed by a servant'', by Hanabusa Itcho (1652 - 1724)]]
During the [[Tokugawa era]], samurai increasingly became courtiers, bureaucrats, and administrators rather than warriors. With no warfare since the early 17th century, samurai gradually lost their military function during the [[Tokugawa shogunate|Tokugawa era]] (also called the [[Edo period]]).

By the end of the Tokugawa era, samurai were aristocratic bureaucrats for the [[daimyo]], with their ''[[daisho]]'', the paired long and short swords of the samurai (cf. [[katana]] and [[wakizashi]]) becoming more of a symbolic emblem of power rather than a weapon used in daily life.

They still had the legal right to cut down any [[commoner]] who did not show proper respect (''[[kiri sute gomen]]'' ({{lang|ja|斬り捨て御免}})), but to what extent this right was used is unknown. When the central government forced daimyos to cut the size of their armies, unemployed [[ronin]] became a social problem.

Theoretical obligations between a samurai and his lord (usually a daimyo) increased from the Genpei era to the Edo era. They were strongly emphasized by the teachings of [[Confucius]] and [[Mencius]] (ca 550 B.C.) which were required reading for the educated samurai class. Bushido was formalized by several influential leaders and families before the Edo Period. Bushido was an ideal, and it remained fairly uniform from the 13th century to the 19th century — the ideals of Bushido transcended social class, time and geographic location of the warrior class.

[[Bushido]] was formalized by samurai such as Imagawa Ryoshun as early as the 13th century. The conduct of samurai served as role model behavior for the other social classes. With time on their hands, samurai spent more time in pursuit of other interests such as becoming scholars.

Bushido itself is no longer particularly prominent in modern Japan, though some of its ideals and precepts live on.

===Modernization===
{{main|Late Tokugawa shogunate}}
[[Image:ShogunalTroops1864.jpg|thumb|Shogunal samurai troops in 1864 ([[Illustrated London News]]).]]
[[Image:WesternizedSamurai1866.jpg|thumb|Two-sworded samurai in Westernized clothing, during the [[Late Tokugawa shogunate]], 1866.]]
By this time, the Way of Death and Desperateness{{Clarify me|date=March 2009}} had been eclipsed by a rude awakening in 1853, when Commodore [[Matthew Perry (naval officer)|Matthew Perry's]] massive steamships from the U.S. Navy first imposed broader commerce on the once-dominant national policy of isolationism. Prior to that only a few harbor towns, under strict control from the Shogunate, were able to participate in Western trade, and even then, it was based largely on the idea of playing the [[Franciscan]]s and [[Dominican order|Dominicans]] off against one another (in exchange for the crucial [[arquebus]] technology, which in turn was a major contributor to the downfall of the classical samurai).

From 1854, the samurai army and the navy were modernized. A [[Nagasaki Naval Training Center|Naval training school]] was established in [[Nagasaki, Nagasaki|Nagasaki]] in 1855. Naval students were sent to study in Western naval schools for several years, starting a tradition of foreign-educated future leaders, such as Admiral [[Enomoto Takeaki|Enomoto]].

French naval engineers were hired to build naval arsenals, such as [[Yokosuka]] and [[Nagasaki, Nagasaki|Nagasaki]]. By the end of the Tokugawa shogunate in 1867, the Japanese navy of the [[shogun]] already possessed eight western-style steam warships around the flagship [[Japanese battleship Kaiyo Maru|''Kaiyō Maru'']], which were used against pro-imperial forces during the [[Boshin war]], under the command of Admiral [[Enomoto Takeaki|Enomoto]]. A [[French Military Mission to Japan (1867)]] was established to help modernize the armies of the [[Bakufu]].

The last showing of the original samurai was in 1867 when samurai from [[Nagato Province|Chōshū]] and [[Satsuma Province|Satsuma]] provinces defeated the Shogunate forces in favor of the rule of the emperor in the [[Boshin War]] (1868-1869). The two provinces were the lands of the daimyo that submitted to Ieyasu after the [[Battle of Sekigahara]] (1600).

The Takugawa Shogunate also isolated Japan until the 1860s.

===Decline===
[[Image:Satsuma-samurai-during-boshin-war-period.jpg|left|thumb|Samurai of the [[Satsuma Domain|Satsuma]] clan, during the [[Boshin War]] period, circa 1867. [[Hand-colored]] Photograph by [[Felice Beato]]]]
[[Emperor Meiji]] abolished the samurai's right to be the only armed force in favor of a more modern, western-style, conscripted army in 1873. Samurai became ''Shizoku'' ({{lang|ja|士族}}) who retained some of their salaries, but the right to wear a katana in public was eventually abolished along with the right to [[execute]] commoners who paid them disrespect.

The samurai finally came to an end after hundreds of years of enjoyment of their status, their powers, and their ability to shape the government of Japan. However, the rule of the state by the military class was not yet over.

In defining how a modern Japan should be, members of the Meiji government decided to follow the footsteps of [[United Kingdom]] and [[Germany]], basing the country on the concept of "[[noblesse oblige]]." Samurai were not to be a political force under the new order.

With the [[Meiji Restoration|Meiji]] reforms in the late 19th century, the samurai class was abolished, and a western-style national army was established. The Imperial Japanese Armies were conscripted, but many samurai volunteered to be soldiers and many advanced to be trained as officers. Much of the Imperial Army officer class was of samurai origin and they were highly motivated, disciplined and exceptionally trained.

[[Image:SaigoWithOfficers.jpg|thumb|[[Saigo Takamori]] (seated, in Western uniform), surrounded by his officers, in samurai attire, during the 1877 [[Satsuma rebellion]]. News article in [[Le Monde Illustré]], 1877.]]
The last samurai conflict was arguably in 1877, during the [[Satsuma Rebellion]] in the [[Battle of Shiroyama]]. This conflict had its genesis in the previous uprising to defeat the Tokugawa Shogunate, leading to the Meiji Restoration.

The newly formed government instituted radical changes, aimed at reducing the power of the feudal domains, including Satsuma, and the dissolution of samurai status. This led to the ultimately premature uprising, led by [[Saigō Takamori]].

Samurai were many of the early exchange students, not directly because they were samurai, but because many samurai were literate and well-educated scholars. Some of these exchange students started private schools for higher educations, while many samurai took pens instead of guns and became reporters and writers, setting up newspaper companies, and others entered governmental service.

Only the name Shizoku existed after that. After Japan lost [[World War II]], the name Shizoku disappeared under the law on [[January 1]], [[1948]].

==Western samurai==
[[Image:EugeneCollache.jpg|thumb|150px|The [[French Navy]] officer [[Eugène Collache]] fought for the Shogun as a samurai during the [[Boshin War]] (1869).]]
The English sailor and adventurer [[William Adams (sailor)|William Adams]] (1564–1620) seems to have been the first caucasian to receive the dignity of samurai. The Shogun [[Tokugawa Ieyasu]] presented him with two swords representing the authority of a samurai, and decreed that William Adams the sailor was dead and that Miura Anjin ({{lang|ja|三浦按針}}), a samurai, was born. Adams also received the title of ''[[hatamoto]]'' (bannerman), a high-prestige position as a direct retainer in the Shogun's court. He was provided with generous revenues: "For the services that I have done and do daily, being employed in the Emperor's service, the emperor has given me a living" (Letters). He was granted a fief in Hemi ({{lang|ja|逸見}}) within the boundaries of present-day [[Yokosuka City]], "with eighty or ninety husbandmen, that be my slaves or servants" (Letters). His estate was valued at 250 [[koku]] (measure of the income of the land in rice equal to about five [[bushel]]s). He finally wrote "God hath provided for me after my great misery" (Letters) by which he meant the disaster-ridden voyage that had initially brought him to Japan.

[[Jan Joosten van Lodensteijn]] (1556?-1623?), a Dutch colleague of Adams' on their ill-fated voyage to Japan in the ship De Liefde, was also given similar privileges by Tokugawa Ieyasu. It appears Joosten became a samurai{{Fact|date=June 2007}} and was given a residence within Ieyasu's castle at Edo. Today, this area at the east exit of [[Tokyo Station]] is known as [[Yaesu]] (八重洲). Yaesu is a corruption of the Dutchman's Japanese name, Yayousu (耶楊子). Also in common with Adam's, Joostens was given a [[Red Seal Ship]] (朱印船) allowing him to trade between Japan and [[Indo-China]]. On a return journey from [[Jakarta|Batavia]] Joosten drowned after his ship ran aground.

Also, during the [[Boshin War]] (1868-1869), French soldiers joined the forces of the Shogun against the Southern Daimyos favorable to the restoration of the [[Meiji emperor]]. It is recorded that the French Navy officer [[Eugène Collache]] fought in samurai attire with his Japanese brothers-in-arms. At the same time, the Prussian [[Edward Schnell]] served the [[Aizu]] domain as a military instructor and procurer of weapons. He was granted the Japanese name Hiramatsu Buhei (平松武兵衛), which inverted the characters of the daimyo's name [[Matsudaira Katamori|Matsudaira]]. Hiramatsu (Schnell) was given the right to wear swords, as well as a residence in the castle town of [[Aizu-Wakamatsu|Wakamatsu]], a Japanese wife, and retainers. In many contemporary references, he is portrayed as wearing a Japanese kimono, overcoat, and swords, with Western riding trousers and boots.

==Culture==
As ''de facto'' aristocrats for centuries, samurai developed their own cultures that influenced Japanese culture as a whole. The culture associated with the samurai such as the tea ceremony, monochrome ink painting, rock gardens and poetry were adopted by warrior patrons throughout the centuries 1200-1600. These practices were adapted from the Chinese arts. Zen monks introduced them to Japan and they were allowed to flourish due to the interest of powerful warrior elites. Muso Soseki (1275-1351) was a Zen monk who was advisor to both Emperor Go-Daigo and General Ashikaga Takauji (1304-58). Muso as well as other monks acted as political and cultural diplomats between Japan and China. Muso was particularly well known for his garden design.Another Ashikaga patron of the arts was Yoshimasa. His cultural advisor, the Zen monk Zeami, introduced tea ceremony to him. Previously, tea had been used primarily for Buddhist monks to stay awake during meditation. <ref>Mason, RHP and JG Caiger "A History of Japan" 1997</ref> 

===Education===
In general, samurai, aristocrats, and priests had a very high literacy rate in Kanji. Recent studies have shown that literacy in Kanji among other groups in society was somewhat higher than previously understood. For example, court documents, birth and death records and marriage records from the Kamakura period, submitted by farmers, were prepared in Kanji. Both the Kanji literacy rate and skills in math both improved toward the end of Kamakura period.<ref name=Matsura />

Literacy was generally high among the warriors and the common classes as well. The feudal lord [[Asakura Norikage]] (1474-1555 A.D.) noted the great loyalty given to his father, due to his polite letters, not just to fellow samurai, but also to the farmers and townspeople:

"There were to Lord Eirin's character many high points difficult to measure, but according to the elders the foremost of these was the way he governed the province by his civility. It goes without saying that he acted this way toward those in the samurai class, but he was also polite in writing letters to the farmers and townspeople, and even in addressing these letters he was gracious beyond normal practice. In this way, all were willing to sacrifice their lives for him and become his allies."<ref name=Wilson />

In a letter dated 29 January 1552, [[St Francis Xavier]] observed the ease of which the Japanese understood prayers due to the high level of literacy in Japan at that time:

"There are two kinds of writing in Japan, one used by men and the other by women; and for the most part both men and women, especially of the nobility and the commercial class, have a literary education. The bonzes, or bonzesses, in their monasteries teach letters to the girls and boys, though rich and noble persons entrust the education of their children to private tutors.”
"Most of them can read, and this is a great help to them for the easy understanding of our usual prayers and the chief points of our holy religion"<ref name=Coleridge />

In a letter to [[Ignatius of Loyola|Father Ignatius Loyola]] at [[Rome]], Xavier further noted the education of the upper classes:

“The Nobles send their sons to monasteries to be educated as soon as they are 8 years old, and they remain there until they are 19 or 20, learning reading, writing and religion; as soon as they come out, they marry and apply themselves to politics."

"They are discreet, magnanimous and lovers of virtue and letters, honouring learned men very much"

In a letter dated November 11, 1549, Xavier described a multi-tiered educational system in Japan consisting of "universities", "colleges", "academies" and hundreds of monasteries which served as a principle center for learning by the populace:

"But now we must give you an account of our stay at Cagoxima. We put into that port because the wind was adverse to our sailing to Meaco, which is the largest city in Japan, and most famous as the residence of the King and the Princes. It is said that after four months are passed the favourable season for a voyage to Meaco will return, and then with the good help of God we shall sail thither. The distance from Cagoxima is three hundred leagues. We hear wonderful stories about the size of Meaco : they say that it consists of more than ninety thousand dwellings. There is a very famous University there, as well as five chief colleges of students, and more than two hundred monasteries of bonzes, and of others who are like coenobites, called Legioxi, as well as of women of the same kind, who are called Hamacutis. Besides this of Meaco, there are in Japan five other principal academies, at Coya, at Negu, at Fisso, and at Homia. These are situated round Meaco, with short distances between them, and each is frequented by about three thousand five hundred scholars. Besides these there is the Academy at Bandou, much the largest and most famous in all Japan, and at a great distance from Meaco. Bandou is a large territory, ruled by six minor princes, one of whom is more powerful than the others and is obeyed by them, being himself subject to the King of Japan, who is called the Great King of Meaco. The things that are given out as to the greatness and celebrity of these universities and cities are so wonderful as to make us think of seeing them first with our own eyes and ascertaining the truth, and then when we have discovered and know how things really are, of writing an account of them to you. 10 They say that there are several lesser academies besides those which we have mentioned"

===Shudō===
[[Image:ShudoMonogatari.jpg|thumb|300px|right|A [[Shudo|Shudō]]-type encounter between younger and older samurai. From "Tale of Shudō" (衆道物語) 1661.]]
''[[Shudo|Shudō]]'' ({{lang|ja|衆道}}), the tradition of love bonds between a seasoned and a novice samurai was held to be "the flower of the samurai spirit" and formed the real basis of the samurai aesthetic. It was analogous to the educational [[Ancient Greece|Greek]] [[pederasty]] and an honored and important practice in samurai society. It was one of the main ways in which the ethos and the skills of the samurai tradition were passed down from one generation to another.{{Fact|date=February 2007}}

Another name for the bonds was ''bidō'' ({{lang|ja|美道}} "the beautiful way"). The devotion that two samurai would have for each other would be almost as great as that which they had for their [[daimyo]]. Indeed, according to contemporary accounts, the choice between his lover and his master could become a philosophical problem for samurai. [[Hagakure]] and other samurai manuals gave specific instructions in the way that this tradition was to be carried out and respected. After the [[Meiji Restoration]] and the introduction of a more westernised lifestyle, the practice died out.

Beside its proponents, the shudo tradition also had its critics, like the "Keichu Kibun Makurabunko" written in the Edo era by the pseudonymous ''Insaisen,'' who is clearly critical.<ref>「日本仏教における僧侶と稚児の男色」Hiramatsu Ryuen</ref>

===Names===
A samurai was usually named by combining one [[kanji]] from his father or grandfather and one new kanji. Samurai normally used only a small part of their total name.

For example, the full name of [[Oda Nobunaga]] would be "Oda Kazusanosuke Saburo Nobunaga" ({{lang|ja|織田上総介三郎信長}}), in which "Oda" is a clan or family name, "Kazusanosuke" is a title of vice-governor of Kazusa province, "Saburo" is a name before ''genpuku'', a coming of age ceremony, and "Nobunaga" is an adult name. Samurai were able to choose their own first names.

===Marriage===
The [[marriage]] of samurai was done by having a marriage arranged by someone with the same or higher rank than those being married. While for those samurai in the upper ranks this was a necessity (as most had few opportunities to meet a female), this was a [[formality]] for lower ranked samurai. Most samurai married women from a samurai family, but for a lower ranked samurai marriages with commoners were permitted. In these marriages a [[dowry]] was brought by the woman and was used to start their new lives.

A samurai could have a [[Mistress (lover)|mistress]] but her background was strictly checked by higher ranked samurai. In many cases, this was treated like a marriage. "Kidnapping" a mistress, although common in fiction, would have been shameful, if not a crime. When she was a commoner, a messenger would be sent with betrothal money or a note for exemption of tax to ask for her parent's acceptance and many parents gladly accepted. If a samurai's wife gave birth to a son he could be a samurai.

A samurai could [[divorce]] his wife for a variety of reasons with approval from a superior, but divorce was, while not entirely nonexistent, a rare event. A reason for divorce would be if she could not produce a son, but then [[adoption]] could be arranged as an alternative to divorce. A samurai could divorce for personal reasons, even if he simply did not like his wife, but this was generally avoided as it would embarrass the samurai who had arranged the marriage. A woman could also arrange a divorce, although it would generally take the form of the samurai divorcing her. After a divorce samurai had to return the betrothal money, which often prevented divorces. Some rich merchants had their daughters marry samurai to erase a samurai's debt and advance their positions.

A samurai's wife would be dishonored and allowed to commit [[jigai]] (a female's [[seppuku]]) if she were cast off.{{Fact|date=March 2007}}

==Philosophy==
The philosophies of [[Buddhism]] and [[Zen]], and to a lesser extent [[Confucianism]] and [[Shinto]], influenced the samurai culture. Zen meditation became an important teaching due to it offering a process to calm one's mind. The Buddhist concept of [[reincarnation]] and [[rebirth]] led samurai to abandon torture and needless killing, while some samurai even gave up violence altogether and became Buddhist monks after realizing how fruitless their killings were. Some were killed as they came to terms with these realizations in the battlefield. The most defining role that [[Confucianism]] played in samurai philosophy was to stress the importance of the lord-retainer relationship; this is, the loyalty that a samurai was required to show his lord.

[[Bushidō]] ("way of the warrior") was a term that began to appear in intellectual and nationalist discourse after the Japanese defeat of China in 1885 and of Russia in 1905 <ref>Sharf, Robert H "The Zen of Japanese Nationalism" ([[University of Chicago Press]], 1993)</ref>. ''[[Hagakure]]'' or "Hidden in Leaves" by [[Yamamoto Tsunetomo]] and '' Gorin no Sho'' or "Book of the Five Rings" by Miyamoto Musashi both written in the Tokugawa period (1603-1868)are theories often associated with Bushido and Zen philosophy.

The philosophies of [[Buddhism]] and [[Zen]], and to a lesser extent [[Confucianism]] and [[Shinto]], are attributed to the development of the samurai culture. "The notion that Zen is somehow related to Japanese culture in general,and bushido in particular, is familiar to Western students of Zen through the writings of D. T. Suzuki, no doubt the single most important figure in the spread of Zen in the West." <ref>Sharf, Robert H. "The Zen of Japanese Nationalism" (University of Chicago Press, 1993) p. 12</ref>

In an account of Japan sent to Father Ignatius Loyola at Rome, drawn from the statements of Anger (Han-Siro's western name), Xavier describes the importance of honor to the Japanese (Letter preserved at College of Coimbra.):

"In the first place, the nation with which we have had to do here surpasses in goodness any of the nations lately discovered. I really think that among barbarous nations there can be none that has more natural goodness than the Japanese. They are of a kindly disposition, not at all given to cheating, wonderfully desirous of honour and rank. Honour with them is placed above everything else. There are a great many poor among them, but poverty is not a disgrace to any one. There is one thing among them of which I hardly know whether it is practised anywhere among Christians. The nobles, however poor they may be, receive the same honour from the rest as if they were rich" <ref>Varley, H. Paul ''Japanese culture'' ([[University of Hawaii Press]], 2000) ISBN 0824821521, 9780824821524</ref>

==Women==
Maintaining the household was the main duty of samurai women. This was especially crucial during early feudal Japan, when warrior husbands were often traveling abroad or engaged in clan battles. The wife, or ''okusan'' (meaning: one who remains in the home), was left to manage all household affairs, care for the children, and perhaps even defend the home forcibly. For this reason, many women of the samurai class were trained in wielding a polearm called a [[naginata]] or a special knife called the ''[[Kaiken (dagger)|kaiken]]'' in an art called ''[[tantōjutsu]]'' (lit. the skill of the knife), which they could use to protect their household, family, and honor if the need arose.

Traits valued in women of the samurai class were humility, obedience, self-control, strength, and loyalty. Ideally, a samurai wife would be skilled at managing property, keeping records, dealing with financial matters, educating the children (and perhaps servants, too), and caring for elderly parents or in-laws that may be living under her roof. Confucian law, which helped define personal relationships and the code of ethics of the warrior class required that a woman show subservience to her husband , filial piety to her parents, and care to the children. Too much love and affection was also said to indulge and spoil the youngsters. Thus, a woman was also to exercise discipline.

Though women of wealthier samurai families enjoyed perks of their elevated position in society, such as avoiding the physical labor that those of lower classes often engaged in, they were still viewed as far beneath men. Women were prohibited from engaging in any political affairs and were usually not the heads of their household.

This does not mean that samurai women were always powerless. Powerful women both wisely and unwisely wielded power at various occasions. After [[Ashikaga Yoshimasa]], 8th shogun of the Muromachi shogunate lost interest in politics, his wife Hino Tomiko largely ruled in his place. Nene, wife of Toyotomi Hideyoshi, was known to overrule her husband's decisions at times and Yodo, his mistress, became the de facto master of Osaka castle and the Toyotomi clan after Hideyoshi's death. Chiyo, wife of Yamauchi Kazutoyo, has long been considered the ideal samurai wife. According to legend, she made her kimono out of a quilted patchwork of bits of old cloth and saved pennies to buy her husband a magnificent horse on which he rode to many victories. The fact that Chiyo (though she is better known as "Wife of Yamauchi Kazutoyo") is held to such high esteem for her economic sense is illuminating in the light of the fact that she never produced an heir and the Yamauchi clan was succeeded by Kazutoyo's younger brother. The source of power for women may have been that samurai looked down upon matters concerning money and left their finances to their wives.

As the Tokugawa period progressed more value became placed on education, and the education of females beginning at a young age became important to families and society as a whole. Marriage criteria began to weigh intelligence and education as desirable attributes in a wife, right along with physical attractiveness. Though many of the texts written for women during the Tokugawa period only pertained to how a woman could become a successful wife and household manager, there were those that undertook the challenge of learning to read, and also tackled philosophical and literary classics. Nearly all women of the samurai class were literate by the end of the Tokugawa period.

==Weapons==
[[Image:Samurai helmet with face mask.jpg|right|thumb|200px|Samurai helmet with a half-face mask, made of leather and iron, [[Edo period]], 17th century. [[Asian Art Museum of San Francisco]].]]

The samurai used various weapons, but the katana is the weapon that has come to be synonymous with samurai, metaphorically speaking. [[Bushido]] teaches that the katana is the samurai's soul and sometimes a samurai is pictured as entirely dependent on the weapon for fighting. They believe that the katana was so precious that they often gave them names and considered them as part of the living.
After a male ''bushi'' child was born, he would receive his first sword in a ceremony called ''mamori-gatana''. The sword, however, was merely a charm sword covered with brocade to which was attached a purse or wallet, worn by children under five. Upon reaching the age of thirteen, in a ceremony called ''genpuku'' ({{lang|ja|元服}}), a male child was given his first real weapons and armour, an adult name, and became a samurai. A katana and a Wakizashi together are called a ''[[daishō]]'' (lit. "big and small").

The wakizashi itself was a samurai's "honour weapon" and purportedly never left the samurai's side. He would sleep with it under his pillow and it would be taken with him when he entered a house and had to leave his main weapons outside.

The [[tanto]] was a small knife sometimes worn with or instead of the wakizashi in a ''daishō''. The tanto or the wakizashi was used to commit ''[[seppuku]]'', a ritualized suicide through disembowelment.
[[Image:Samurai with weapons - Kusakabe, Kimbei, 1841-1934.jpg|thumb|left|250px|Samurai with assorted weapons.]]

The samurai stressed skill with the ''[[yumi]]'' (longbow), reflected in the art of ''[[kyūjutsu]]'' (lit. the skill of the bow). The bow would remain a critical component of the Japanese military even with the introduction of firearms during the [[Sengoku period]]. The ''yumi'', an asymmetric [[composite bow]] made from [[bamboo]], [[wood]], [[rattan]] and [[leather]], was not as powerful as the Eurasian [[Reflex bow|reflex]] [[composite bow]], having an effective range of 50 meters (about 164 feet) or 100 meters (328 feet) if accuracy was not an issue. On foot, it was usually used behind a ''tedate'' ({{lang|ja|手盾}}), a large and mobile bamboo wall, but could also be used from horseback because of its asymmetric shape. The practice of shooting from horseback became a Shinto ceremony known as ''[[yabusame]]'' ({{lang|ja|流鏑馬}}).

In the 15th century, the ''[[yari]]'' (spear) also became a popular weapon. It displaced the ''[[naginata]]'' from the battlefield as personal bravery became less of a factor and battles became more organized around massed, inexpensive foot troops (''[[ashigaru]]''). A charge, mounted or dismounted, was also more effective when using a spear rather than a sword, as it offered better than even odds against a samurai using a sword. In the [[Battle of Shizugatake]] where [[Shibata Katsuie]] was defeated by [[Toyotomi Hideyoshi]], then known as Hashiba Hideyoshi, seven samurai who came to be known as the "[[Seven Spears of Shizugatake]]" ({{lang|ja|賤ヶ岳七本槍}}) played a crucial role in the victory.

[[Image:Japanese armor.jpg|right|thumb|200px|Samurai helmet with a half-face mask, [[Metropolitan Museum of Art]] in [[New York]].]]

The later half of the 16th century saw the introduction of the ''teppō'' or [[arquebus]] in Japan through Portuguese trade, enabling warlords to raise effective armies from masses of peasants. The new weapons were highly controversial. Their ease of use and deadly effectiveness was perceived by many samurai as a dishonorable affront to tradition. [[Oda Nobunaga]] made deadly use of the ''teppō'' at the [[Battle of Nagashino]] in 1575, leading to the end of the [[Takeda clan]].

After their initial introduction by the [[Portuguese Empire|Portuguese]] and the [[Dutch East India Company|Dutch]], the ''teppō'' were produced on a large scale by Japanese gunsmiths. By the end of the 16th century, there were more firearms in Japan than in any European nation. ''Teppō'', employed ''en masse'', largely by ''ashigaru'' peasant foot troops, were in many ways the antithesis of samurai valor. With the establishment of the Tokugawa shogunate and an end to civil war, production of the guns declined sharply with prohibitions to ownership. By the Tokugawa period most spear-based weapons had been phased out partly because they were suboptimal for the close-quarter combat common at the time; this combined with the aforementioned restrictions on firearms resulted in the ''daishō'' being the only weapons typically carried by samurai.

[[Image:Oozutsu cannon Japan 16th century.jpg|thumb|left|220px|The ''ōzutsu'' (大筒), a swivel breech-loading cannon, 16th century]]

In the 1570s cannons became a common part of the samurai's armoury. They often were mounted in castles or on ships, being used more as anti-personnel weapons than against castle walls or the like, though in the [[Siege of Nagashino|siege of Nagashino castle]] (1575) a cannon was used to good effect against an enemy siegetower. The first popular cannon in Japan were swivel-breech loaders nicknamed ''kunikuzushi'' or "province destroyers". ''Kunikuzushi'' weighed {{convert|264|lb|abbr=on}}. and used {{convert|40|lb|abbr=on}}. chambers, firing a small shot of 10 oz. The [[Arima clan]] of Kyushu used guns like this at the [[battle of Okinawate]] against the [[Ryūzōji clan]]. By the time of the [[Siege of Osaka|Osaka campaign]] (1614-1615), cannon technology had improved in Japan to the point where at Osaka, [[Ii Naotaka]] managed to fire an {{convert|18|lb|abbr=on}}. shot into the castle's keep.

Staff weapons were also used occasionally by samurai, the ''[[bō]]'' being the most famous example of this. It could also be made stronger by being covered with steel rings, an example being the ''[[jō]]''. A club called the [[Kanabo]], which was coated in steel studs, was more frequently seen in mythology than in reality. However, when actually used, it would be a deadly force on the battlefield.

In later periods, the samurai started using [[arquebus]]'s for a deadly weapon.

==Etymology of samurai and related words== 
[[Image:Samurai-shodo.svg|thumb|right|[[Kanji]] for Samurai|100 px]]

The Term ''samurai'' originally meant "those who serve in close attendance to nobility", and was written in the [[Chinese character]] (or ''[[kanji]]'') that had the same meaning. In Japanese, it was originally pronounced in the pre-[[Heian Period|Heian period]] as ''saburau'' and later as ''saburai'', then ''samurai'' in the Edo period. In Japanese literature, there is an early reference to samurai in the [[Kokin Wakashū|Kokinshū]] ({{lang|ja|古今集}}, early 10th century):

{{quote|Attendant to your nobility 
Ask for your master's umbrella 
The dews 'neath the trees of Miyagino 
Are thicker than rain}}<ref>http://etext.lib.virginia.edu/japanese/kokinshu/kikokin.html (Japanese)</ref>

The word '''''bushi''''' ({{lang|ja|武士}}, lit. "warrior or armsman") first appears in an early history of Japan called ''[[Shoku Nihongi]]'' ({{lang|ja|続日本記}}, 797 A.D.). In a portion of the book covering the year 721 A.D., ''Shoku Nihongi'' states: "Literary men and Warriors are they whom the nation values". The term ''bushi'' is of [[Chinese language|Chinese]] origin and adds to the indigenous Japanese words for ''warrior'': ''tsuwamono'' and ''mononofu''.

''Bushi'' was the name given to the ancient Japanese soldiers from traditional warrior families. The ''bushi'' class was developed mainly in the north of Japan. They formed powerful clans, which in the 12th Century were against the noble families who were grouping themselves to support the imperial family who lived in Kyoto. Samurai was a word used by the [[Kuge]] aristocratic class with warriors themselves preferring the word ''bushi''. The term ''[[Bushidō]]'', the "way of the warrior," is derived from this term and the mansion of a warrior was called ''bukeyashiki''.

The terms ''bushi'' and ''samurai'' became synonymous near the end of the 12th century, according to [[William Scott Wilson]] in his book ''Ideals of the Samurai—Writings of Japanese Warriors''. Wilson's book thoroughly explores the origins of the word ''warrior'' in Japanese history as well as the ''kanji'' used to represent the word.

"Breaking down the character bu (武) reveals the radical (止), meaning "to stop," and an abbreviation of the radical (戈 ) "spear." The Shuo Wen, an early Chinese dictionary, gives this definition: "Bu consists of subduing the weapon and therefore stopping the spear." The Tso Chuan, another early Chinese source, goes further:

:Bu consists of bun (文): literature or letters, and generally the arts of peace) stopping the :spear. Bu prohibits violence and subdues weapons ... it puts the people at peace, and harmonizes :the masses.

The radical shi (±) on the other hand seems to have originally meant a person who performs some function or who has the ability in some field. Early in Chinese history it came to define the upper class of society, and in the Book of Han this definition is given :

:The shi, the farmer, the craftsman, and the tradesman are the four professions of the people. He :who occupies his rank by means of learning is called a shi.

Wilson states that the shi, as the highest of the four classes, brandished the weapons as well as the books. ''bushi'' therefore translates as "a man who has the ability to keep the peace, either by literary or military means, but predominantly by the latter".

It was not until the early modern period, namely the [[Azuchi-Momoyama period]] and early [[Edo period]] of the late 16th and early 17th centuries that the word ''saburai'' was replaced with ''samurai''. However, the meaning had changed long before that.

[[Image:Koshirae.jpg|thumb|300px|''A Samurai [[katana]] in [[koshirae]].'']]
During the era of the rule of the samurai, the term ''yumitori'' ({{lang|ja|弓取}}, "bowman") was also used as an honorary title of an accomplished warrior even though swordsmanship had become more important. (Japanese archery (''[[kyujutsu]]'') is still strongly associated with the war god [[Hachiman]].)

A samurai with no attachment to a clan or ''[[daimyo]]'' ({{lang|ja|大名}}) was called a ''[[ronin]]'' ({{lang|ja|浪人}}). In Japanese, the word ''ronin'' means "wave man", a person destined to wander aimlessly forever, like the waves in the sea. The word came to mean a samurai who was no longer in the service of a lord because his lord had died, because the samurai had been banished or simply because the samurai chose to become a ronin.

The pay of samurai was measured in ''koku'' of rice (180 liters; enough to feed a man for one year). Samurai in the service of the [[han (feudal domain)|''han'']] are called ''hanshi''.
[[Image:Istanbul.Topkapi081.jpg|thumb|right|225px|<center> Samurai armour [[Topkapi palace]], Istanbul, Turkey </center>]]
The following terms are related to samurai or the samurai tradition:
* ''Uruwashii'' a cultured warrior symbolized by the kanji for "bun" (literary study) and "bu" (military study or arts)
* ''Buke'' ({{lang|ja|武家}}) A martial house or a member of such a house
* ''Mononofu'' (もののふ) An ancient term meaning a warrior.
* ''Musha'' ({{lang|ja|武者}}) A shortened form of ''bugeisha'' ({{lang|ja|武芸者}}), lit. martial art man.
* ''Shi'' ({{lang|ja|士}}) A word roughly meaning "gentleman," it is sometimes used for samurai, in particular in words such as ''bushi'' ({{lang|ja|武士}}, meaning warrior or samurai).
* ''Tsuwamono'' ({{lang|ja|兵}}) An old term for a soldier popularized by [[Matsuo Bashō]] in his famous [[haiku]]. Literally meaning a strong person.

<table border="0" cellpadding="0">
<tr valign="top"><td align="center" width=10%><td width=30%>natsukusa ya tsuwamono domo ga yume no ato

Matsuo Bashō
<td width=5%><td width=30%>Summer grasses, All that remains Of soldiers' dreams

(trans. Lucien Stryk)
</table>

==Myth and reality==
Most samurai were bound by a code of [[honor]] and were expected to set an example for those below them. A notable part of their code is {{Nihongo|[[seppuku]]|切腹|seppuku}}, which allowed a disgraced samurai to regain his honor by passing into death, where samurai were still beholden to social rules. Whilst there are many romanticised characterisations of samurai behaviour such as the writing of {{Nihongo|[[Bushido]]|武士道|Bushidō}} in 1905, studies of [[Kobudo]] and traditional [[Budo]] indicate that the samurai were as practical on the battlefield as were any other warrior.

Despite the rampant romanticism of the 20th century, samurai could be disloyal and treacherous (e.g., [[Akechi Mitsuhide]]), cowardly, brave, or overly loyal (e.g., [[Kusunoki Masashige]]). Samurai were usually loyal to their immediate superiors, who in turn allied themselves with higher lords. These loyalties to the higher lords often shifted; for example, the high lords allied under [[Toyotomi Hideyoshi]] ({{lang|ja|豊臣秀吉}}) were served by loyal samurai, but the [[feudal]] lords under them could shift their support to [[Tokugawa clan|Tokugawa]], taking their samurai with them. There were, however, also notable instances where samurai would be disloyal to their lord or [[daimyo]], when loyalty to the emperor was seen to have supremacy.<ref>Mark Ravina, The Last Samurai — The Life and Battles of Saigō Takamori, John Wiley & Sons, 2004.</ref>

==Popular culture==
{{further|[[Samurai cinema]]}}

[[Image:MitoKomonSatomiKotaro.jpg|thumb|250px|right|Actor [[Kotaro Satomi]] on the set of ''Mito Komon'']]
[[Jidaigeki]] (lit. historical [[drama]]) has always been a staple program on Japanese movies and TV. The programs typically feature a samurai with a kenjutsu who stood up against evil samurai and merchants. ''[[Mito Kōmon]]'' ({{lang|ja|水戸黄門}}), a fictitious series of stories about [[Tokugawa Mitsukuni]]'s travel is a popular TV drama in which Mitsukuni travels disguised as a retired rich merchant with two unarmed samurai disguised as his companions {{Fact|date=May 2007}}. He finds trouble wherever he goes, and after gathering evidence, he has his samurai knock around unrepentantly evil samurai and merchants, before revealing his identity. It is then obvious to the villains that he can destroy their entire clan and the villains surrender in the hope that his punishments will not extend to their families.{{Fact|date=May 2007}}

The samurai-themed works of film director [[Akira Kurosawa]] are among the most praised of the genre, influencing many filmmakers across the world with his techniques and storytelling.{{Fact|date=May 2007}} Notable works of his include ''[[Seven Samurai]]'', in which a besieged farming village hires a collection of wandering samurai to defend them from bandits, ''[[Yojimbo (movie)|Yojimbo]]'', where a former samurai involves himself in a town's gang war by working for both sides, and ''[[The Hidden Fortress]]'', in which two foolish peasants find themselves helping a legendary general escort a princess to safety. The latter was one of the primary inspirations for [[George Lucas]]'s ''[[Star Wars]]'', which also borrows a number of aspects from the samurai, for example the [[Jedi|Jedi Knights]] of the series. [[Darth Vader]]'s costume is largely inspired by a samurai's mask and armor.

Samurai films and [[Western movie|westerns]] share a number of similarities and the two have influenced each other over the years. Kurosawa was inspired by the works of director [[John Ford]] and in turn Kurosawa's works have been remade into westerns such as ''The Seven Samurai'' into ''[[The Magnificent Seven]]'' and ''Yojimbo'' into ''[[A Fistful of Dollars]]''. There is also an anime adaptation ([[Samurai 7]]) of "The Seven Samurai" which spans many episodes.

[[Eiji Yoshikawa]] is one of the most famous Japanese [[historical novel]]ists. His retellings of popular works, including ''[[Kampaku|Taiko]]'', ''[[Musashi (novel)|Musashi]]'' and ''[[The Tale of the Heike|Heike Tale]]'' are popular among readers for their epic naratives and rich realism in depicting samurai and warrior culture.

Another fictitious television series, ''[[Abarembo Shogun]]'', featured [[Tokugawa Yoshimune|Yoshimune]], the eighth [[Tokugawa shogunate|Tokugawa]] [[shogun]]. Samurai at all levels from the shogun down to the lowest rank, as well as [[ronin]], featured prominently in this show.

''[[Shōgun (novel)|Shōgun]]'' is the first novel in [[James Clavell]]'s Asian Saga. It is set in feudal Japan around the year 1600 and gives a highly fictionalized account of the rise of [[Tokugawa Ieyasu]] to the [[Shogunate]], seen through the eyes of an English sailor whose fictional heroics are loosely based on [[William Adams (sailor)|William Adams]]' exploits.

[[Image:ShiroyamaBattle.jpg|thumb|300px|[[Saigo Takamori]] (upper right, in Western uniform) directing his troops, some of them in traditional samurai armour, at the [[Battle of Shiroyama]].]]
A Hollywood movie, ''[[The Last Samurai]]'', containing a mixture of fact and fiction, was released in 2003 to generally good reviews in North America. The film's plot is loosely based on the 1877 [[Satsuma Rebellion]] led by [[Saigō Takamori]], and also on the story of [[Jules Brunet]], a French army captain who fought alongside [[Enomoto Takeaki]] in the [[Boshin War]].

The movie ''[[Ghost Dog: The Way of the Samurai]]'', starring actor [[Forest Whitaker]] takes as its central character a black assassin in contemporary America who gains inspiration from the Hagakure. The soundtrack album positions hip hop against readings of the [[Hagakure]].

''[[Kill Bill]]'' by [[Quentin Tarantino]] can be described as a glorification of the [[katana]]. It is primarily inspired by old kung-fu movies and relates little to the samurai. This same distortion of samurai culture continues onto the low-budget world of the [[cult film]], where in films such as ''[[Samurai Vampire Bikers From Hell]]'', the primary characters attempt to portray a lineage to the samurai but are more closely linked to the [[anime]] or [[comic book]] culture of the late twentieth century.

The samurai have also appeared frequently in Japanese comics ([[manga]]) and animation ([[anime]]). Most common are historical works where the protagonist is either a samurai or former samurai (or another rank/position) who possesses considerable martial skill. Two of the most famous examples are ''[[Lone Wolf and Cub]]'', where the former proxy executioner for the Shogun and his toddler son become hired killers after being betrayed by other samurai and nobles, and ''[[Rurouni Kenshin]]'', where a former assassin, after helping end the Bakumatsu era and bringing about the Meiji era, finds himself protecting newfound friends and fighting off old enemies while upholding his oath to never kill again through the use of a reverse-bladed sword.

Samurai-like characters are not just restricted to historical settings and a number of works set in the modern age, and even the future, include characters who live, train and fight like samurai. Notable examples include [[Goemon Ishikawa XIII]] from the ''[[Lupin III]]'' series of comics, television series, and movies, and Motoko Aoyama from the romantic comedy ''[[Love Hina]]''. Another more western movie is [[The Hunted (1995 film)|The Hunted (1995)]], where a surviving samurai clan protects a witness from evil ninjas. Some relevance to the samurai can even be seen in the show ''[[Beyblade]]'', which is set in the present. One character, Jin of the Gale, seems to be a mix of samurai and ninja traits. Another [[anime]] involving samurai, which is intended for adult audiences, is 2004's ''[[Samurai Champloo]]'', which portrays Edo-period Japan combined with modern street-culture and ''[[Hip hop culture|hip-hop]]''. One of the show's main characters is Jin, once an accomplished samurai who became a wandering ronin after killing his master. [[Afro Samurai]] is another tale of a samurai, but takes place in a futuristic setting.


American [[comic books]] have adopted the character type for stories of their own. For instance, the [[Marvel Universe]] [[superhero]] [[Wolverine (comics)|Wolverine]] during the 1980s attempted to use the ideals and concept of the samurai as a means to control his violent urges in a constructive manner. The ronin have also been a feature in popular series such as ''[[Ronin (comic)|Ronin]]'' by [[Frank Miller (comics)|Frank Miller]] and ''[[Usagi Yojimbo]]'' by [[Stan Sakai]].

The concept of a samurai, as opposed to that of a [[knight]], has led to a major gap in how a [[warrior]] or a [[hero]] is characterized in Japan and the rest of the world. A samurai does not have to be tall and heavily muscled to be strong - he can be barely five feet tall, seemingly weak and even [[Disability|handicapped]]. Females can also be samurai. Equating size with power and strength does not readily appeal to the Japanese aesthetic. Perfect examples of this can be found in the ''[[Zatoichi|Blind Swordsman Zatoichi]]'' movie series.

It is also important to note the uses of samurai in the Hip Hop music in both American and Japanese cultures. It is commonly seen as a tangent to the “gangstas” in rap music. Fusions of this are apparent in collaborations rap artists of both cultures and inclusion of anime.
<ref>Condry, Ian. "A History of Japanese Hip-Hop: Street Dance, Club Scene, Pop Market." In Global Noise: Rap and Hip-Hop Outside the USA, 237, Middletown: [[Wesleyan University Press]], 2001.</ref>

What has been shown from the cases above is that samurai been recreated in various media. This “continued pattern of reshaping samurai to conform, not to history, but to the needs of the moment… each generation recast the samurai according to its own attitudes and agenda.”<ref>Patrick Drazen, Anime Explosion! The What? Why? & Wow! Of Japanese Animation (U.S.A: Stone Bridge Press: 2003), 109.</ref> This reimaging of the samurai is not restricted to modern media but all forms of media from any time. Samurais from various media share common elements, such as carrying a sword or behaving a certain way. This serves to help the audience identify image to the subject and even reinforce the image also.

===In computer games===
Samurai are also heroes and enemies in many computer games, and can be found especially in [[computer role-playing game|RPG]], [[strategy]], [[Action game|action]], [[adventure]], and [[fighting game]] genres.

For example, samurai can be seen in the strategy game series ''[[Age of Empires]]'', [[Civilization IV]], ''[[Battle Realms]]'' and in the ''[[Ultima Online: Samurai Empire]]'' [[MMORPG]]. Samurai battles also provide the theme for the strategy simulation ''[[Shogun: Total War]]'', which portrays [[Sun-Tzu]] war philosophy. Samurai character class is available in the famous RPG ''[[Wizardry 8]]''. ''[[Final Fantasy Tactics]]'', ''[[Final Fantasy V]]'', ''X'', ''X-2'' and ''[[Final Fantasy XI|XI]]'' also contain a samurai class.

Some popular Japanese titles featuring samurai include ''[[Shingen the Ruler]]'', ''[[Bushido Blade (video game)|Bushido Blade]]'', ''[[Samurai Warriors]]'', ''[[Brave Fencer Musashi]]'', ''[[Musashi: Samurai Legend]]'', and ''[[Seven Samurai 20XX]]''. Also, there is a lead character portraying a samurai in the sci-fi thriller game ''[[Xenosaga|Xenosaga Episode II: Jenseits von Gut und Böse]]'' named [[Jin Uzuki]]. Jin Uzuki, [[Shion Uzuki]]'s brother, is a samurai who fights with a sword only and wears a traditional kimono. Other popular Japanese games featuring samurai as main characters are the ''[[Onimusha (series)|Onimusha]]'', ''[[Genji: Dawn of the Samurai|Genji]]'' and ''[[Way of the Samurai]]'' series. In ''[[Ninja Gaiden]]'', one boss is a mounted samurai while another is a demonic fiend who takes the form of a samurai.

Several fighting games hold samurai fighters, for example, [[List of characters in the Darkstalkers series#Bishamon|Bishamon]] from ''[[Darkstalkers]]'', and [[List of characters in the Street Fighter series#Sodom|Sodom]] from ''[[Street Fighter Alpha]]''. ''[[Samurai Shodown (series)|Samurai Shodown]]'' has a roster full of samurai characters. [[List of Samurai Shodown characters#Haohmaru|Haohmaru]] and [[List of Samurai Shodown characters#Genjuro Kibagami|Genjuro Kibagami]] are the most traditional samurai warriors in this fighting game. The ''[[Soul (series)|Soul]]'' series offers one samurai character: [[List of characters in the Soul series#Mitsurugi|Mitsurugi]].

==Famous samurai==
{|
|valign="top"|
* [[Akechi Mitsuhide]]
* [[Date Masamune]]
* [[Hanzo Hattori]]
* [[Hojo Ujimasa]]
* [[Kusunoki Masashige]]
* [[Minamoto no Yoshitsune]]
* [[Minamoto Yoshiie]]
* [[Miyamoto Musashi]]
|width="50"| 
|valign="top"|
* [[Oda Nobunaga]]
* [[Saigo Takamori]]
* [[Saito Hajime]]
* [[Sakamoto Ryoma]]
* [[Sanada Yukimura]]
* [[Sasaki Kojiro]]
* [[Shimazu Takahisa]]
* [[Shimazu Yoshihiro]]
|width="50"| 
|valign="top"|
* [[Takeda Shingen]]
* [[Tokugawa Ieyasu]]
* [[Toyotomi Hideyoshi]]
* [[Uesugi Kenshin]]
* [[Yagyū Jūbei Mitsuyoshi]]
* [[Yagyū Munenori]]
* [[Yamamoto Tsunetomo]]
* [[Yamaoka Tesshu]]
|}

==Samurai films==
===Historical===
'''Directed by [[Akira Kurosawa]]'''
* ''[[Seven Samurai|The Seven Samurai]]''
* ''[[The Hidden Fortress]]''
* ''[[Ran (film)|Ran]]''
* ''[[Kagemusha]]''
* ''[[Yojimbo (film)|Yojimbo]]''
* ''[[Sanjuro]]''
'''Other films'''
* ''[[Samurai Trilogy]]''- stars [[Toshirō Mifune]]
* ''[[Shōgun (film)|Shōgun]]''
* ''[[Twilight Samurai]]''
* ''[[When the Last Sword Is Drawn]]''
* ''[[Lone Wolf and Cub#|Lone Wolf and Cub TV series]]
* ''[[Sword of Doom]]''
* ''[[Aragami]]''
* ''[[Samurai Fiction]]''
* ''[[The Last Samurai]]''
* ''[[47 Ronin]]''
* ''[[Ninja Scroll]]'' (Anime)
* ''[[The Hidden Blade]]''

===Influenced by samurai===
* ''[[Ghost Dog: The Way of the Samurai]]''
* ''[[Ronin (film)|Ronin]]''
* ''[[The Way of the Gun]]''
* ''[[Le Samourai]]''
* ''[[Star Wars]]''
* ''[[Samurai Jack]]''
* ''[[Afro Samurai]]''
* ''[[Bleach (manga)|Bleach]]''

==See also==
{{wikisourcepar|The Precepts of Kato Kiyomasa}}
{{wiktionary|samurai}}
{{wiktionary|侍}}
{{commonscat|Samurai}}
* [[Japanese clans]]
* [[Kendo]]
* [[Kiri sute gomen]]
* [[List of Japanese battles]]
* [[List of samurai]]
* [[Lone Wolf and Cub]]
* [[Ninja]]
* [[Onna bugei-sha]]
* [[Pechin]]
* [[Samurai cinema]]
* [[Seiwa Genji]]

==References==
{{reflist}}

==External links==
* [http://www.samurai-archives.com The Samurai Archives Japanese History page]

[[Category:Samurai| ]]
[[Category:Japanese warriors]]

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Shudō

2015-04-09T00:21:41Z

Haiduc: Last good version Feb 2010

[[Image:ShudoMonogatari.jpg|thumb|300px|right|A Shudō-type encounter between younger and older [[samurai]]. From "Tale of Shudō" (衆道物語) 1661.]]
{{nihongo|'''Shudō'''|衆道|shudō}} is the Japanese tradition of age-structured [[homosexuality]] or [[pederasty]] prevalent in [[samurai]] society from the [[medieval]] period until the end of the 19th century. The word is an abbreviation of ''wakashudō'' (若衆道), "the way of the young" or more precisely, "the way of young (若 ''waka'') men (衆 ''shū'')". The "[[Dō (Way)|dō]]" (道) is related to the Chinese word [[tao]], considered to be a structured discipline and body of knowledge, as well as a path to awakening.

The older partner in the relationship was known as the ''nenja'' (念者), and the younger as the ''wakashū'' (若衆).

==Origins==
Though the term ''shudo'' first appears in 17th century, it is preceded in the Japanese homosexual tradition by the love relationships between bonzes and their acolytes, who were known as ''chigo''. The legendary supposed founder of male love in Japan is [[Kūkai]], also known as [[Kōbō Daishi]], the founder of the Shingon school of thought who is said to have brought over from the mainland, together with the teachings of the Shingon, the teachings of male love. <ref>井原西鶴, [[Ihara Saikaku]]. (Paul Gordon Schalow, trans.). The Great Mirror of Male Love. Stanford University Press, 1990.</ref> [[Mount Kōya]], where Kōbō Daishi's monastery is still located, was a byword for male love up to the end of the pre-modern period.{{Fact|date=December 2007}}

Despite the attribution of male love to Kūkai, references to male love can be found in some of the earliest Japanese texts, such as the 8th century history "[[Kojiki]]" (古事記) and the "[[Nihon Shoki]]" (日本書紀).

==Cultural aspects==
[[Image:Japanesepederasty18thcentury.jpg|left|thumb|250px|A youth entertains an older lover, covering his eyes while surreptitiously kissing a girl [[servant]].]]
The teachings of shudo, "The Way of the Young", entered the literary tradition and can be found in such as works as [[Hagakure]] (葉隠), "Hidden by Leaves", and other [[samurai]] manuals. Shudo, in its pedagogic, martial, and aristocratic aspects, is closely analogous to the ancient Greek tradition of [[pederasty]].

The practice was held in high esteem, and was encouraged, especially within the samurai class. It was considered beneficial for the youth, teaching him virtue, honesty and the appreciation of beauty. Its value was contrasted with the love of women, which was blamed for feminizing men.{{Fact|date=December 2007}}

Much of the historical and fictional literature of the period praised the beauty and valor of boys faithful to shudo. The modern historian Jun'ichi Iwata drew up a list of 457 such titles from the 17th and 18th centuries alone, considered a "corpus of erotic pedagogy." (Watanabe & Iwata, 1989)

With the rise in power and influence of the merchant class, aspects of the practice of shudo were adopted by the middle classes, and homoerotic expression in Japan began to be more closely associated with travelling [[kabuki]] actors known as [[tobiko (.)|tobiko]] ( 飛子) , "fly boys," who moonlighted as [[prostitute]]s.

In the Edo period (1600-1868), kabuki actors (known as [[onnagata]] when playing female roles) often worked as prostitutes off-stage. [[Kagema]] were male prostitutes who worked at specialist brothels called "[[kagemajaya]]" (陰間茶屋: kagema tea houses). Both kagema and kabuki actors were much sought after by the sophisticates of the day, who often practiced [[danshoku]]/[[nanshoku]], or male love.

Beginning with the [[Meiji restoration]] and the rise of Western influence, [[Christianity]] began to influence the culture, leading to a rapid decline of sanctioned homoerotic practices in the late 1800s.{{Fact|date=November 2007}}

==See also==
* [[Homosexuality in Japan]]
* [[Homosexuality and Buddhism]]
* [[Nanshoku]] (男色, Male Color)
* [[Pederastic couples in Japan]]
* [[Pederasty]]
* [[Shonen-ai]]

==References==
{{Reflist}}

==Further reading==
*Leupp, Gary. ''Male Colors: The Construction of Homosexuality in Tokugawa Japan.'' University of California Press, 1997.
*Pflugfelder, Gregory. ''Cartographies of Desire: Male-Male Sexuality in Japanese Discourse, 1600-1950.'' University of California Press, 2000.
*{{cite book |author=Iwata, Junʾichi; Watanabe, Tsuneo |title=Love of the Samurai: a thousand years of Japanese homosexuality |publisher=Gay Men's Press |location=London |year=1989 |pages= |isbn=0-85449-115-5 |oclc= |doi= |accessdate=}}

==External links==
* [http://www.androphile.org/preview/Culture/Japan/japan.htm The Beautiful Way of the Samurai]

[[Category:Feudal Japan]]
[[Category:Dō]]
[[Category:Samurai]]
[[Category:History of education]]
[[Category:History of pederasty]]
[[Category:Sexuality in Japan]]
[[Category:Japanese sex terms]]

[[Category:Shudo| ]]

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Kenneth McLaren

2015-04-09T00:15:40Z

Haiduc: Much good new stuff at the current article in Wikipedia, this is just to preserve what was there (2/2010) before the clean-up crew got its hands on it

'''Kenneth McLaren''' (1860–1924) was a British Army major<ref>"Obituary Many of our older readers will have heard with deep regret of the death of Major Kenneth McLaren, late of the 13th Hussars. Cavalry journal, Volume 15‎ - Page 105</ref> in the [[13th Hussars]] who served with [[Robert Baden-Powell]] in India. He was exceptionally young looking,<ref>"Indeed, the most intense relationship of his life was with Kenneth McLaren, a
young officer in the 13th Hussars whom he met in 188o and whose good looks" The character factory: Baden-Powell and the origins of the Boy Scout movement‎ - Page 48; Michael Rosenthal</ref> considered by BP to pass for a boy of fourteen when he first set eyes on him in 1880. The two became fast friends, their relationship being the most important emotional attachment in the latter's life.<ref name=Jeal>{{cite book | first = Tim | last = Jeal | authorlink = Tim Jeal | title = [[Baden-Powell (book)|Baden-Powell]] | page = 74 - 83 | publisher = [[Hutchinson (publisher)|Hutchinson]] | location = London| year = 1989 | isbn = 0-09-170670-X }}</ref>

McLaren was brought in to help with the growing Scout movement in 1907, serving on the staff at the [[Brownsea Island Scout camp]].<ref name=Jeal/> Later, Baden-Powell invited him to be the Boy Scouts' first manager.<ref name=Jeal/> In the early power struggles of the period, Baden-Powell trusted in his friend to prevent others from leading the organization in a wrong direction. (Jeal, p.388)

Baden-Powell [[nickname]]d McLaren affectionately "The Boy," and remained close to him until (against Baden-Powell's advice) McLaren chose to remarry after divorcing his wife of thirty years, to a woman who in Baden-Powell's opinion was below his station.<ref name=Jeal/>

McLaren had schooled at [[Harrow School|Harrow]] and studied at [[Royal Military Academy Sandhurst|Sandhurst]] before joining his [[regiment]] in 1880.

{{Scoutingportal}}
==Notes==
{{reflist}}

{{DEFAULTSORT:Maclaren, Kenneth}}
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[[Category:1924 deaths]]
[[Category:13th Hussars officers]]
[[Category:Old Harrovians]]
[[Category:The Scout Association]]
[[Category:People associated with Scouting]]
[[Category:Scouting pioneers]]

{{UK-army-bio-stub}}

User talk:User4

2015-04-09T00:09:00Z

Haiduc: /* Mitzel? */ new section

Also when you have questions about editing add to your user talk page. It's better:)
--[[User:Etenne|Etenne]] 14:58, 27 February 2014 (GMT)

Please see:
http://en.boywiki.org/wiki/Category_talk:Encyclopedia

[[user4]]

Lets talk here. Use the user page just for discussing article content.

Some of this will become apparent to you as you get better at this video game:)

Connor set up the [[BoyWiki:Agora]] but I have never used it since no one ever wants to talk to me:)

---------

I don't want to talk to you, I want to <strike>fuck</strike> mess with you a little, and get this place working. ;- )

I mean, I'm a "quick study" (have you noticed?) but for others trying to edit here, I can see them giving up pretty quickly. :- (

So, what's with the http://en.boywiki.org/wiki/Category_talk:Encyclopedia index? I don't want to waste my time (like it's so valuable, you know)

[[user4]]

----
I have BoyWiki set up in zones. Therefore Acolyte Press‎ is in Index > Entertainment > Literature > Publishing houses

So how come this page does not show up in:

https://en.boywiki.org/wiki/Category:Encyclopedia

----

It's in [[:Category:Publishing houses]]

That come to something I was just about to tell you. When adding pages from Newgon, you need to edit the categories at the bottom of the page and add it to the correct BoyWiki category. Our categories are different than theirs. Once you have been doing this for a while, it will become second nature to you. A year and a half ago, I had never even seen a wiki before:)

--[[User:Etenne|Etenne]] 14:52, 27 February 2014 (GMT)

-------

Uh... uh... uh...

Etenne - folks come here without knowing much about the wiki. I seriously doubt that someone is going to search through all available categories when they want fast info. They will start with the encyclopedia. If they don't find what they are looking for, they will leave. I suggest that a way should be found that entries appear in the encyclopedia as well as in whatever minor category they also may belong in.

"Common sense is an uncommon commodity." -- some famous guy, maybe M. Twain

[[user4]]

----
That's what the search function is for:) Everything can't be in one category. The bigger the wiki gets the more and more specialized each category gets. Ref: go look at how Wikipedia is set up.

---------

We are not Wikipedia, with millions of articles. With luck, we will have a few thousand (and that's with a lot of luck!) I strongly feel we need a central index - people are not always smart enough to search correctly. You saw Kristofor's response? (Thanks for advising him.) He doesn't know how to search archive.org - the posts didn't "magically become available again when they weren't a month ago" - no, they were there all along. But I did the search correctly.

As for BoyWiki, please see:
http://www.newgon.com/wiki/Category:Official_Encyclopedia
... with 360 pages. It is quite manageable - even if there were 2000 entries it still would be manageable. And clear, and easy. So could be BoyWiki, couldn't it?

"Redundancy provides for a variety of access, as well as merely being redundant." - Dept. of Redundancy Dept.

[[user4]]

----
I don't have a problem if you want to add a category like that, so long as everything is organized. When the upgrade happens, we will be able to do more because we will have collapsible categories like Newgon.

--[[User:Etenne|Etenne]] 16:03, 27 February 2014 (GMT)
:Yeah, if you get [https://www.mediawiki.org/wiki/Extension:CategoryTree CategoryTree]. [[User:Leucosticte|Leucosticte]] 03:26, 27 March 2014 (GMT)

----------

Editing an article - easy! Adding an article - hmm, took me a minute to figure out. Adding a category - uh... I guess I could figure it out, but how about a hint? ;- )

[[user4]]

----
at the bottom of an article you see <nowiki>[[Category:Category name]]</nowiki> that adds it to that category.

To make a New category you just add the <nowiki>[[Category: new category name]]</nowiki> to the bottom of a page ( then every page on BoyWiki that you want added to that category.) The new category will appear as a red link so you have to go to that page and hit save. All so add <nowiki>{{CH}}</nowiki> which adds the category header:)You add the category description in the same way as you would add text to a page.

--[[User:Etenne|Etenne]] 16:20, 27 February 2014 (GMT)

----------

Thanks. I'm going to take a break for awhile, and do something different. Like eat. Maybe even sleep. After all, I do have to follow the doctor's orders, and do those stupid things sometimes.

So, see ya later.

--[[user4]]

---------
Let me know which pages you no longer need (or plan to use) and I will delete them.

[[User:Etenne|Etenne]] 11:03, 21 March 2014 (GMT)

---

User4 account

I created an account, User4, for you over at CW. Let me know what password you would like to use. Thanks, [[User:Leucosticte|Leucosticte]] 05:27, 26 March 2014 (GMT)

---

@ Leucosticte

OK. No problem.

@ Etenne

I'll let you know.

Patience is a virtue. :- )

[[User:User4|User4]] 05:56, 26 March 2014 (GMT)

== Images ==

I've been thinking of how to set up a system for uploading images to sites like these, without requiring people to email the images to someone. Maybe an image escrow system could be set up in which the images can't be viewed until they've been approved by a sysop. It seems like I saw an extension that did that; however, I tried to find it and got lost in [[mediawikiwiki:Extension_Matrix/AllExtensions|the matrix]]. [[User:Leucosticte|Leucosticte]] ([[User talk:Leucosticte|talk]]) 09:53, 5 April 2014 (CEST)

::Maybe this?
::https://www.pmwiki.org/wiki/PmWiki/Uploads

:: Or a google search would find the information?
::https://www.google.de/search?q=wiki+images+restrict+upload+template&btnG=Suche&hl=de&gbv=1
:: (Sorry - I really don't understand this stuff yet - maybe the above is irrelevant.)
::[[User:User4|User4]] ([[User talk:User4|talk]]) 10:31, 5 April 2014 (CEST)
:::[[wikipedia:PmWiki|PmWiki]] is a whole different wiki software. Yeah, I did a keyword search for "image" on the matrix, then went halfway through with a search for "file" and then went to bed, so there's still more poking through the matrix to do, plus I can [[mediawikiwiki:Special:Search|search]] the extension namespace. [[User:Leucosticte|Leucosticte]] ([[User talk:Leucosticte|talk]]) 18:12, 5 April 2014 (CEST)

== ChildWiki ==

Hey User4,
I took down ChildWiki but I still have a copy on my localhost. If there's any content you need to retrieve, let me know. Or I can do a dump of the whole database and give that to you. Thanks. [[User:Leucosticte|Leucosticte]] ([[User talk:Leucosticte|talk]]) 20:43, 13 July 2014 (CEST)

==note to self==

It's very easy to make some words **bold** and other words *italic*. You can even [link to Google!](http://google.com)

It's very easy to make some words **bold** and other words *italic* with Markdown. You can even [link to Google!](http://google.com)

[code]
# This is an <h1> tag
[nowiki]## This is an <h2> tag
[nowiki]###### This is an <h6> tag

*This text will be italic*
_This will also be italic_

**This text will be bold**
__This will also be bold__

*You **can** combine them*

Lists

Unordered

* Item 1
* Item 2
* Item 2a
* Item 2b

Ordered

1. Item 1
2. Item 2
3. Item 3
* Item 3a
* Item 3b

Images

Format: ![Alt Text](url)

Blockquotes

> We're living the future so
> the present is our past.

Tables

First Header | Second Header
------------ | -------------
Content from cell 1 | Content from cell 2
Content in the first column | Content in the second column

Strikethrough

Any word wrapped with two tildes (like ~~this~~) will appear crossed out.
[/code]

The above is poorly formatted 'cause I've forgotten most markup already. I'm putting this to remind me.
[[user4]]

==Anti-gay quote==

There's a quote somewhere, by David Thorstad or someone, saying that in this day and age, he almost feels like being anti-gay, because of how the gay rights movement is acting. It was a line in an essay or email or something. Have you ever seen it? Thanks, [[User:Leucosticte|Leucosticte]] ([[User talk:Leucosticte|talk]]) 01:58, 23 February 2015 (UTC)

<blockquote>Uh, yes. Somewhere. And I have a copy on disk, I'm almost sure. Somewhere...

Ah, but where? Searching my saved materials for the keyword "Thorstad" will give thousand of hits. Hoo, boy...

My FireFox is maxed out at the moment (it's using half a gig of my computer memory, and my CPU is going crazy with all the other processes running... Have you tried googling:

Thorstad ashamed gay rights

OR

Thorstad gay rights site:nambla.org

OR

Thorstad ashamed gay rights site:nambla.org

... or something along that line?

I really wouldn't mind helping, but my computer is super maxed-out at the moment...

If you can wait a few days, I can work by "google search magic" when I am forced to reboot because my Windows (as it will) goes crazy, and try to find it for you.

'''''Aw, fuck it!''''' I did the googling myself. Now my cursor is acting all funny - lack of memory...

Anyway, maybe what you want is here:

http://www.nambla.org/tom_reeves_writings.html

Search the page for "gay rights"...

Hoo, boy... there goes a little more of my RAM to FireFox... Sheesh!

RE: COPY OF CHILDWIKI

I can't access Google Docs. And, as you say, without a running Wiki installation, it is probably worthless. If you can, I suggest you put the wiki up somewhere temporarily, then run some website-downloader program -- Windows Website Downloader comes to mind, but there are others -- and save a copy of the wiki to disk. This makes browsing the wiki really easy. It's great!

BTW - Nice to see you back at BoyWiki! When I have the time, I'd like to make some suggestions about BW improvements...

[[User:User4|User4]] ([[User talk:User4|talk]]) 03:28, 23 February 2015 (UTC)
</blockquote>
:If I'd known you'd be coming back, I might have kept ChildWiki up. [[User:Leucosticte|Leucosticte]] ([[User talk:Leucosticte|talk]]) 03:48, 27 February 2015 (UTC)
::Hmm... That's a shame. Well, I'm back (but it is hard to say for how long - I cannot easily work using a public Internet connection, and my current connection could vanish as it did before).
::Have you considered talking to the Free Spirit committee about hosting your wiki? Etenne can probably give details on that. [[User:User4|User4]] ([[User talk:User4|talk]]) 04:54, 27 February 2015 (UTC)
:::Does Free Spirits care about girllove at all? If not, it seems kinda pointless. [[User:Leucosticte|Leucosticte]] ([[User talk:Leucosticte|talk]]) 05:31, 27 February 2015 (UTC)

==Categories==
I created [[:Category:Scientific literature‎]] for you which is a sub-category under literature. You are free to create any sub-categories you like so long as you think you will have enough entries to populate them.

It just a question of adding <nowiki>{{CH}}</nowiki> to the page and adding the new sub-category to the main category where it belongs and hitting save. --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 13:55, 26 February 2015 (UTC)

:Thanks. I have to "digest" (figure out) what your instructions mean. I'll do that just as soon as I finish editing a half-dozen or so books for upload, some articles for an important major organization, some research deep in archive.org, fixing my junktest articles, cleaning my apartment, fixing my new bicycle, and a few hundred other things that I am in the middle of. I promise. Really. I will. OK? ;-) [[User:User4|User4]] ([[User talk:User4|talk]]) 14:43, 26 February 2015 (UTC)
::I think if you go to a Category page (i.e.[[:Category:Scientific literature]]) and hit edit and look at what's there, it will be pretty self-evident as to what you need to add. --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 15:05, 26 February 2015 (UTC)
:::Yes, now I see how it works. Of course, will my memory serve me when I need it? I've jumped into water a bit deep here, with learning all this wiki coding, and find myself floundering at times. (No - I am ''not'' waving to you, I'm ''drowning''!!!) [[User:User4|User4]] ([[User talk:User4|talk]]) 05:22, 27 February 2015 (UTC)

== List of ChildWiki pages that you edited ==
I can send you an XML file of these if you want. If there are some here you think would be suitable for inclusion at BoyWiki, feel free to give me that list, and I can send Etenne the XML file for import, if he's interested. [[User:Leucosticte|Leucosticte]] ([[User talk:Leucosticte|talk]]) 16:09, 28 February 2015 (UTC)
:Can you explain to me how to import a file? I am not sure I have the level of access to do that.--[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 16:38, 28 February 2015 (UTC)
::Do you have access to [[Special:Import]]? [[User:Leucosticte|Leucosticte]] ([[User talk:Leucosticte|talk]]) 16:40, 28 February 2015 (UTC)
:::Yes I seem to, I have never needed to use that before so I guess we can give it a try and see if it works --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 16:48, 28 February 2015 (UTC)
::::Yeah, usually sysops have access to it. So now the question is what you want to import. The articles above are only about 1/20th of ChildWiki's content, most of which came from BoyWiki and Newgon Wiki. [[User:Leucosticte|Leucosticte]] ([[User talk:Leucosticte|talk]]) 16:55, 28 February 2015 (UTC)
:::::On Second thought, I need to run this by the Wiki council before I do anything... just to make sure they agree. --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 17:03, 28 February 2015 (UTC)
::::::Imports are pretty easily reversible. You just delete whatever pages you decide you don't want. [[User:Leucosticte|Leucosticte]] ([[User talk:Leucosticte|talk]]) 18:26, 28 February 2015 (UTC)

== List of ChildWiki pages that you edited (redux) ==

I can send you an XML file of these if you want. If there are some here you think would be suitable for inclusion at BoyWiki, feel free to give me that list, and I can send Etenne the XML file for import, if he's interested.

[[User:Leucosticte|Leucosticte]] ([[User talk:Leucosticte|talk]]) 16:09, 28 February 2015 (UTC)

:: Boy -- that was a shock on viewing this page! ;-)
:: I'd be especially interested in the following:

:::[LONG LIST OF FILE NAMES REDACTED]

:: The others I don't really remember... maybe the edits were not so important?
:: I have indicated the ones I do remember, which are probably the most important ones.
:: Or maybe you could just zip all the articles I edited, and upload them somewhere?
:: Anyway, thanks much![[User:User4|User4]] ([[User talk:User4|talk]]) 16:45, 28 February 2015 (UTC)
:::"upload them somewhere" Where would "somewhere" be? I put the XML file at https://drive.google.com/file/d/0ByRJqeihfvXnVEpvVlUtbS1uYlk/view [[User:Leucosticte|Leucosticte]] ([[User talk:Leucosticte|talk]]) 17:01, 28 February 2015 (UTC)
::::Are you familiar with [http://anonfiles.com anonfiles.com?] [[User:User4|User4]] ([[User talk:User4|talk]]) 17:45, 28 February 2015 (UTC)
:::::So then, try https://anonfiles.com/file/c6fe5c982563605ce3ccdd4e6704d717 [[User:Leucosticte|Leucosticte]] ([[User talk:Leucosticte|talk]]) 18:29, 28 February 2015 (UTC)

:::::: Got it! Great! I loaded it into OOO writer - it looks good.
:::::: But can this be loaded into some other front-end app, Okawix, or something similar, so the format is better preserved? Or perhaps it can be exported in a different format? [[User:User4|User4]] ([[User talk:User4|talk]]) 01:37, 1 March 2015 (UTC)
:::::::XML is pretty much all we have. [[User:Leucosticte|Leucosticte]] ([[User talk:Leucosticte|talk]]) 05:24, 1 March 2015 (UTC)

== Cathartes ==

See also [[User:Leucosticte/Cathartes-edited ChildWiki pages]] (Cathartes, aka Research Psychologist, aka Individualist of the Steppe, was the actual user #4 on ChildWiki). He had a rather unique perspective. [[User:Leucosticte|Leucosticte]] ([[User talk:Leucosticte|talk]]) 16:59, 28 February 2015 (UTC)

:: Yes, I'm sure he had a quite unique perspective! At least, judging by his edits... [[User:User4|User4]] ([[User talk:User4|talk]]) 17:08, 28 February 2015 (UTC)
:::I think once he realized I knew he was Research Psychologist, he split. [[User:Leucosticte|Leucosticte]] ([[User talk:Leucosticte|talk]]) 17:26, 28 February 2015 (UTC)

::::Hmm... Maybe he used CW as a catharsis? Or perhaps he was schizophrenic? (That would explain him splitting...) He must have had a lot of gaul, or hated things gothic... [[User:User4|User4]] ([[User talk:User4|talk]]) 17:47, 28 February 2015 (UTC)

:::::Well, the sky is reddening in the East, and my doctor advised me to get at least 8 hours of sleep per week, so I gotta go... Catch your reply later. Aloha ʻOe... [[User:User4|User4]] ([[User talk:User4|talk]]) 17:53, 28 February 2015 (UTC)

==Law==
Just a thought but you now likely have enough entries now that you could start a new sub-category under Encyclopedia for stuff pertaining to law and important legal cases. Also, I like adding this graphic to those pages but that is just my preference and not a mandate. [[File:Eo-scale of justice.gif|50 px|]] --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 12:04, 4 March 2015 (UTC)

::Funny, but ''you'' just "read my mind"... I lack confidence introducing new categories here... but now, regarding Law, the question is moot. ;-) I'll add some more stuff, then a category (when I have -- you guessed it -- the '''''TIME'''''... [[User:User4|User4]] ([[User talk:User4|talk]]) 04:54, 5 March 2015 (UTC)

Also on a side note, I know sometime I may come across as more critical when I intend to be helpful but I just want you to understand also that I appreciate very much the work you have been putting into BoyWiki lately. --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 17:16, 4 March 2015 (UTC)

:+1. [[User:Leucosticte|Leucosticte]] ([[User talk:Leucosticte|talk]]) 17:17, 4 March 2015 (UTC)

:: No probs, dude(s). Constructive criticism is (almost) always welcome. ;-)
:: RE: Working here
::: BoyWiki is one of the ''few'' places on the Internet where ''we'' can speak ''our'' piece, and I'm just taking advantage of that opportunity. I just wish that others in the past had done so more frequently, especially ''competent'' and ''informed'' BoyLovers. They seem to be a rare breed. Actually, part of the problem has been that many BLs may indeed ''be'' competent and informed, but they tend to lack "street smarts", and so they end up "doing time". The "Powers That Be" don't seem to appreciate "constructive criticism" from BLs... :-( [[User:User4|User4]] ([[User talk:User4|talk]]) 04:54, 5 March 2015 (UTC)

Hmm... Was Etenne's "side note" ''really'' about the work that work that Leucosticte has put in on legal articles? The comment is under the "Law" section, but I assumed Etenne meant the articles I've been doing on ''Psychology''. But perhaps not. (In which case, Leucosticte, you just patted yourself on the back, while I was left standing on the pier, shuffling my feet and mumbling to myself, while the boat sailed without me.) [[User:User4|User4]] ([[User talk:User4|talk]]) 17:57, 5 March 2015 (UTC)

: You shouldn't feel that way at all. I appreciate the work that both you and Leucosticte do on BoyWiki... I am just bad at saying it... please consider it as always being implied:) --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 18:11, 5 March 2015 (UTC)

::Kewl, dude :-) And ''mwaaaah!'' I love you too.[[User:User4|User4]] ([[User talk:User4|talk]]) 18:47, 5 March 2015 (UTC)

== Developer ==

You should probably become a MediaWiki developer; it seems like you have a lot of ideas, and doing the coding yourself is usually the only way to get them implemented. [[mediawikiwiki:How to become a MediaWiki hacker|Scope this out]]. [[User:Leucosticte|Leucosticte]] ([[User talk:Leucosticte|talk]]) 20:34, 5 March 2015 (UTC)

::Great idea! But there are two problems: time, and priorities. I've got what are probably much more important things to complete at the moment -- great books being prepared for upload, etc. -- and I don't have ''time'' for ''everything''! My bad... [[User:User4|User4]] ([[User talk:User4|talk]]) 20:39, 5 March 2015 (UTC)

== Allocution ==

Where I'm going with [[Allocution|this article]] is that I want to answer the question, what should a person about to be sentenced for consensual adult-child sex, or child pornography distribution, or other victimless crimes say when his opportunity for allocution arrives? Should he speak in mitigation? Should he be defiant? Should he express remorse?

I've been in that situation before, sort of. I was already on supervised release, and I was summoned to court for a revocation hearing because I had corresponded with two prisoners about philosophical and political issues concerning childlove, in violation of the requirement that I not associate with convicted felons. I admitted I was guilty, and then had an opportunity to address the court. I chose to apologize for the violation, even though I felt I'd done nothing wrong. The sentencing guidelines called for a 4-10 month sentence, the statute called for a 0-24 month sentence, and I ended up getting 10 months.

It always bothered me, though, that by apologizing, I essentially spoke against my values, by saying that I believed what I did was worthy of apology and therefore wrong. I kinda reminded me of Schrödinger's [http://wiki.mises.org/wiki/Miscellany:Confession_to_the_F%C3%BChrer Confession to the Führer], which he too came to regret. Also, if you admit that what you did was wrong, you are essentially acknowledging the court has reason to punish you, ironically. But there are people who tell me that I caused no harm by apologizing.

Also, I passed up my opportunity to deliver remarks like those of John Brown, Susan B. Anthony, or Nelson Mandela when they were about to be sentenced. They were able to keep their dignity and make a political statement that might inspire or embolden others. But of course, no defense attorney I've ever heard of suggests that path of defiance.

While I was serving the sentence, I wrote several letters to the prosecutor expressing my political views and saying that I shouldn't have had to serve any time for what I did. My lawyer wrote to me urging me not to write such letters, saying that the court could use that information about my sentiments to justify an even harsher sentence if I were to go before the court again for resentencing after a successful appeal. I did win the appeal and got resentenced, but it was once again to 10 months. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 05:55, 8 March 2015 (UTC)

:Does one stick to one's principles, no matter ''what'' the consequences? Is pragmatism better than being true to oneself? Read about Ghandi, Nelson Mandela, etc. Your answer lies there. [[User:User4|User4]] ([[User talk:User4|talk]]) 22:35, 18 March 2015 (UTC)

== Child sex tourism ==

I was wondering, why does the U.S. care whether its citizens travel overseas to engage in child sex tourism? Don't nation-states usually concern themselves with crimes that happen within their borders? For example, the U.S. will not prosecute someone for murdering or stealing overseas; it leaves that to the local authorities to prosecute. What makes child sex tourism different?

The chair of the United Kingdom's House of Commons all-party parliamentary children's group said, "We have always foreseen that as the laws became tighter, paedophiles would go to areas in the world where there was no control on them. It's essential that we do everything we can internationally to protect these children." My question for him would be, "Why?" [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 05:10, 9 March 2015 (UTC)

:'''''Money'''''. Politicians make money by being in office. NGOs make money from government grants and donations. So the more publicity, the more politicians make money, and the more the NGOs make money. Simple. '''''Always follow the money trail!''''' {{unsigned|User4}}

::Why don't people ask, "Why do we care about non-U.S. children?" After all, Americans historically haven't cared about, say, Japanese or Iraqi children getting killed by U.S. bombs. So why care about foreign children who are having sex with Americans? [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 04:02, 12 March 2015 (UTC)

:::<big>'''''NO Money'''''</big>. The government (and large corporations) are those who support NGOs - and the NGOs know they must pander to the wishes (actually, the '''requirements''') of the government, etc. So if the government ''wants'' a spotlight on child sex tourism, then that's where they send the '''''MONEY'''''. On the ''other hand'', the government ''does not'' care about, say, Japanese or Iraqi children getting killed by U.S. bombs. Therefore, <big>'''''NO Money'''''</big> for those things. So that is why the emphasis is on foreign children who are having sex with Americans, but ''NOT'' on Japanese or Iraqi children getting killed by U.S. bombs. [[User:User4|User4]] ([[User talk:User4|talk]]) 05:09, 12 March 2015 (UTC)

==Question==
The stuff I have been posting today under each days events comes from a work entitled,''"This Day In Pedo History"''. However, I have no indication of where this info came from or who wrote it. Ever heard of this before? when I get through posting to each days date, I will go through it and remove the less relevant bits and at least source the name of the work it came from... if I can't get anymore history on it. --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 15:27, 10 March 2015 (UTC)

<blockquote>I was ''wondering'' where you got that stuff from, because -- yes -- I ''have'' seen (some) of that material before, on a defunct pedo site that was only ''partially'' archived by archive.org (I spent a long time trying to get the rest of that stuff, because I thought you would be interested!).

*Follow links on this page:
:http://web.archive.org/web/20000301125159/http://www.fpc.net/pages/alexis/index.html
*or
:http://web.archive.org/web/20000305033556/http://www.fpc.net/pages/alexis/links.html
*or
:http://web.archive.org/web/20000309173742/http://www.fpc.net/pages/alexis/blliterature.html
::... and you will ''eventually'' find it (I am almost 100% certain of that).

Of course, ''along the way'' you're gonna find ''a lot'' of ''other'' interesting/useful stuff, too.

Happy Searching! ;-) We bad, blood... No? [[User:User4|User4]] ([[User talk:User4|talk]]) 15:56, 10 March 2015 (UTC)
</blockquote>
:::It funny, because that did cross my mind that they writing style might be Alexis of perhaps even not. --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 16:06, 10 March 2015 (UTC)

:::: It is ''not'' written by Alexis. But there is (somewhere) a link to the other site I'm talking about. When you see a graphic (it is a bit hard to describe -- it looks like one of those European "forbidden" signs, but in this case, it is a circle with a stylized image inside of a man and boy/children, with a diagonal red slash across it) then you ''know'' you have found the right site. I just gave you ''the starting point'' for finding that site. [[User:User4|User4]] ([[User talk:User4|talk]]) 16:14, 10 March 2015 (UTC)

::::: Unfortunately no. I do not have your skills at searching. I think I will ask at BoyChat. Also, if you happen to run across the month/date that Ghostwriter died, I would like to have that too. --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 13:29, 11 March 2015 (UTC)

:::::: Uh, I didn't have those skills ''either'' until ''I learned them''... ;- )

:::::: GW passing post: http://www.boychat.org/messages/1175469.htm

== Three users ==

I'm glad we have three active users now; that's the point at which it starts to feel like we have a real wiki community going on. The third user makes it possible for someone else to weigh in when there's a disagreement between the other two, even if in the end all the decisions are made by the same sysop. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 01:27, 12 March 2015 (UTC)

:Don't assume too much, too quickly. [[User:User4|User4]] ([[User talk:User4|talk]]) 22:36, 18 March 2015 (UTC)

== Ireland ==

I was going to write a stub on [[Ireland]], but all the articles on man-boy sexual relations there seem to be focused on the goings-on in the Catholic Church. I guess the Irish philosophy is, sex between men and boys is unacceptable and the state must step in to stop it, unless it's nonconsensual sex between members of the clergy and the youth they're supposed to be guiding and nurturing, in which case we need to patiently wait around for the Church to regulate itself. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 12:18, 12 March 2015 (UTC)

== That guy ==

I met [[Alan Strieper|this guy]]. He looked and acted like a cute 12-year-old redhead, which made him rather popular. (None of the photos of him that are available on the Internet are very flattering, although you can kinda see his meek body language in them.) According to his account, the fed who conspired with him got him to feel like he owed him something, and that therefore he needed to show up at the airport with all those supplies. He said that if you looked at the whole transcript of the chats, you could see that it was the fed who was leading him along, although the excerpts that appeared in the media made it sound like he was the one in charge of the conspiracy, and who was enthusiastic about it. Those transcripts aren't a public record, because he ended up pleading guilty (without any plea bargain in place, because the prosecution didn't offer a reasonable plea agreement; it was a blind plea).

This guy got 420 months. To put this in perspective, I knew another guy who was a mentor at an organization that assisted children with developmental disabilities, and he got 405 months for producing child pornography that involved his having sex with a six-year-old he was supposed to be mentoring. Both of the these guys were sentenced under the U.S. Sentencing Guidelines. The organization was successfully sued for a million dollars because they ignored parents' complaints about him. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 17:26, 12 March 2015 (UTC)

:The lawyers push for legislation (the politicians are usually lawyers, remember?), who are supported by the psych-professionals and the prison-industrial complex - all groups who benefit from the situation they have created. "Successfully sued for a million dollars" -- and the lawyer took it on contingency, so he got - what? - 25% (or more) of that million bucks. It is all about <big> MONEY </big>. '''''Always follow the money trail.''''' Have you been listening to me, or what? [[User:User4|User4]] ([[User talk:User4|talk]]) 23:01, 18 March 2015 (UTC)

== The reasons it's hard to oppose tyranny ==

I was thinking, those who have no interest in illicit sexual activities probably think, "I have no reason to oppose laws like the [[International Megan's Law]] because it won't affect me. [[wikipedia:First they came ...|I'm not a convicted sex offender]] and probably never will be." Those who engage in illegal sexual activities, but haven't yet been caught, think to themselves, "I better not fight against this law, because that might serve to out me, as people would come to suspect my attractions." Those who have been caught and are now convicted sex offenders think "I better be very careful what I say, because it could someday be shown to a magistrate who's making a decision on civil commitment, or to a judge who's deciding how strict my probation should be and how long it should last." Their ability to take part in activism is greatly impeded.

So the situation is that there's really no group that doesn't feel its hands are tied from opposing some of these bad laws. The few people who oppose them anyway tend to get ostracized. Their ability to get their message out is greatly limited because it can't go viral; for example, on Facebook, I've shared innumerable status updates about the sex offender laws, or about child pornography legislation, and hardly anyone likes or shares them; but if I share a funny meme I might get all sorts of likes and shares. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 18:49, 12 March 2015 (UTC)

:The U.S. government has spent ''billions'' (that is NOT a typo - the correct word ''is'' with a "b," ''not'' an "m") promoting the child-abuse narrative (among other myths). And it has paid off, for certain -- shall we say? -- "interested" parties. [[User:User4|User4]] ([[User talk:User4|talk]]) 22:41, 18 March 2015 (UTC)

== Wedge issues ==

Do any [[wedge issue]]s immediately come to mind, when you think of the history of the boylove, pedophilia, child liberation, etc. movements? [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 19:28, 12 March 2015 (UTC)

: As you quoted, "The goal of the state is to find some practice that is universally reviled and pose as the one and only way of expunging it from society." It ''used'' to be the homosexuals and the communists.

: But now it is ''us''. [[User:User4|User4]] ([[User talk:User4|talk]]) 22:44, 18 March 2015 (UTC)

== EU ==

How was it that the European Union ended up passing directives against child porn, child sex tourism, etc. despite it's being mostly made up on non-Anglophone, non-Nordic nations? [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 18:11, 13 March 2015 (UTC)

:The early gnostic Christians started with the "our bodies are dirty," thing, which led to bodily fluids being considered dirty, which led to "spilling seed" (onanism) being a sin, which led to the Christians among the Germanic tribes condemning "perverted" sexual practices.

:The Anglophone countries are the most sexophobic, so they are leading the way. But the other Europeans are not far behind... [[User:User4|User4]] ([[User talk:User4|talk]]) 22:48, 18 March 2015 (UTC)

== Rebuttal ==

"'Love' in pedophilia is illogical for the simple fact that kids grow up, which means the attraction from fucking a kid will dissipate as the kid grows older." Is there any rebuttal?

:Sure. Just look at the studies which have been conducted on the subject. The ''sexual attraction'' may fade, true, but pedos are human, too -- and when they are in an emotionally satisfying relationship (even with a young person) that relationship tends to continue, whether the sexual attraction is there any longer or not. You need to read Rüdiger Lautman, "Die lust am kind". I'm working on fixing the translation... (among a bunch of ''other'' things, when I am not wasting my time answering questions posed by others who are too lazy to do the research for themselves). No links for you, thank you. You never seem to want to ''do'' your ''own'' homework... [[User:User4|User4]] ([[User talk:User4|talk]]) 22:55, 18 March 2015 (UTC)
::Well there are also a lot of guys who are most attracted to women in their late teens and early 20s, and would prefer to marry a woman that age, but that doesn't mean they'll divorce her once she's no longer in that age range. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 00:11, 19 March 2015 (UTC)

== Wow ==

I was just looking through the references for the statement at [[wikipedia:Pedophilia#Pedophile_advocacy_groups]], "The efforts of pedophile advocacy groups did not gain any public support". One of them says "In the 1970s, the pedophile movement was one of several fringe groups whose cause was to some extent espoused in the name of gay liberation." It doesn't say anything about the fact that groups like [[ILGA]] and major political parties like [[Alliance '90/The Greens]] supported pedophilia rights. That's ridiculous. It would be interesting to comb through the revision history and see who's responsible for this. In fact, one could probably write a whole essay or even thesis about the history of the Wikipedia pedophilia article (including its talk page discussions and surrounding meta-debates, including those that got people banned). Sometime when I'm bored, I guess. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 07:58, 27 March 2015 (UTC)

== Hepburn reference ==

So I was browsing through the Virginia Child Protection Newsletter and saw [http://psychweb.cisat.jmu.edu/graysojh/pdfs/Volume102.pdf a claim], "According to Hepburn & Simon, 2010, the lack of regulation of adult entertainment and pornography results in illegal use of underage and trafficked persons for pornography. Again, due to the illicit nature of the activity, the number of affected children is unclear." The newsletter claimed that references were available on the [http://psychweb.cisat.jmu.edu/graysojh/ VCPN website], but I found none there.

Searching on my own, though, I did find the 2010 Stephanie Hepburn and Rita J. Simon article, "Hidden in Plain Sight: Human Trafficking in the United States" (doi 10.1007/s12147-010-9087-7), which states:
{{cquote|One issue is the lack of regulation within the US sex industry. While prostitution is illegal, except in the state of Nevada, the sale of pornography (aside from child pornography), and strip clubs are legal but highly unregulated. Strip clubs, which are usually zoned in certain areas, are often used as a front for prostitution.

Pornography, which is constitutionally protected under the First Amendment, is pervasive in the US with Americans spending roughly $10 billion a year on adult entertainment and Los Angeles being one of the top two porn producing cities in the world. While pornography carries a negative social stigma, it is linked with some of the biggest US corporations. In fact, companies like Time Warner, Hilton, Westin, AT&T and Marriott earn tens of millions of dollars a year in distribution. While the industry earns considerable profits for large US corporations, its lack of regulation results in the illegal use of underage and trafficked persons.}}
I wonder what kind of "lack of regulation" they're talking about? I thought that pursuant to laws like the [[Child Protection and Obscenity Enforcement Act]], the porn industry was already heavily regulated, with porn producers being required to keep on file documentation proving that all of their actors, models, etc. are 18 or over. The call for still more regulations might be an example of [[child pornography as a wedge issue for attacking other freedoms]], perhaps?

Also, it would seem that to the extent there was any loophole making it possible for strip clubs to get away with having underage strippers, [http://www.indystar.com/story/news/2015/02/19/indiana-strippers-face-state-licensing-under-senate-bill/23674199/ it's being closed]. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 17:46, 27 March 2015 (UTC)

== Bitching at each other ==

As they say in ''The Hunger Games'', "Remember who the real enemy is." [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 18:06, 27 March 2015 (UTC)

== Temptation ==

I'm tempted to export the whole wiki, import it to my local installation of ChildWiki, and then go through [https://www.boywiki.org/en/index.php?title=Special:NewPages&offset=&limit=500&namespace=0&username=Lysander my new articles] and tag everything I created for deletion. Then I can just pursue my research on a wiki that only exists on my localhost, much as I used to keep my journal, Nathania.org, on my localhost for months after I took it offline.

It seems like I'm pretty much hated everywhere. Wikipedia thinks I'm too pro-pedo, and you think I'm too anti-pedo. It just goes to show how polarized the debate has gotten, that a diversity of views isn't tolerated.

BoyWiki is going to have to focus on boylove of the past because it can't discuss boylove of the present, since it's illegal. Okay, well, have fun with that. That makes it a history book, though, rather than something that will have obvious relevance to current events. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 03:48, 29 March 2015 (UTC)

== Errors ==

It seems like I make a lot of errors. This isn't the first place it's happened; see also [http://www.mediawiki.org/w/index.php?title=User_talk:Tisane&oldid=305115 this] and [http://www.mediawiki.org/w/index.php?title=User_talk%3ATisane&diff=332958&oldid=329806 this]. Thus, what happened at the [[Thomas Frank]] article is not really anything new. Similar stuff happens at my workplaces; there were times, for instance, at cashier jobs when I would forget to charge a customer, or drop the money they gave me and not be able to find it, or accidentally hand them back the check they just gave me along with their receipt (and so they would walk off with a free cart of groceries). It happened in accounting too; people would say "You put this in the wrong accounting period" or "This check is made out to the wrong address" or "You forgot to do the payroll". The same thing is happening at my current job; the boss might say to turn on a particular server and I'll hit the power button on another one, or he'll say to put the service request number and then the client name on a label, and I'll get the two reversed.

It's weird, because I'm very strong at some stuff (e.g. I'm good enough at spelling that I made it into the county spelling bee), but very weak at other stuff, and the strengths usually end up being insufficient to make up for the weaknesses. I haven't found a way yet to monetize what I'm good at, which is one of the main measures of success in life. And although I've been slightly useful to various wikis, in the end I've always been either shown the door or told I was well on my way to being shown the door, so that I had to end my involvement there, since I had nothing to contribute other than more of the same kind of stuff I had been contributing. So in the end, my contributions are going to end up buried either in the revision history or in the [[mediawikiwiki:Manual:Archive table|archive table]].

I might give up on RationalWiki, BoyWiki, etc. but I never give up on Wikipedia; I always go back, because its scope is so broad, and it has so many editors, that I can keep returning and editing for awhile before they become aware of my identity. Once they unmask me, then they go through and get rid of my contributions, but I usually save a copy for myself somewhere (getting it from the Google cache if I have to). That's a sign of my optimism that I'll be able, sometime in the future, to make use of the content that they rejected.

I'm actually kinda lucky my situation isn't even worse than it is. It just happens there are currently a few people, who have been more successful than me, who love me enough that they are willing to take care of me. Were it not for them, maybe I'd be living in a homeless shelter or something. Maybe that's the fate for which I'm eventually destined. [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 20:52, 29 March 2015 (UTC)

== Voodoo ==

[http://en.wikipedia.org/w/index.php?title=Talk%3AChild_pornography&diff=648304638&oldid=643467548 This] is hysterical. :) [[User:Lysander|Lysander]] ([[User talk:Lysander|talk]]) 08:29, 30 March 2015 (UTC)

== The full wiki ==

That full wiki is a wealth of historic information but I could spend the next year recreating these entries (and maybe not even make a dent) as it doesn't give access to the source wiki code. --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 12:26, 3 April 2015 (UTC)

:If the articles still exist on Wikipedia, then you can go to the bottom of the TheFullWiki entry, where it says, "text of the above..." and click the link to the original Wikipedia article, can't you?
*[[User:User4|User4]] ([[User talk:User4|talk]]) 13:46, 3 April 2015 (UTC)
::No, most of the articles have been completely removed but if you can find any... feel free to add them:)
**--[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 14:12, 3 April 2015 (UTC)

::: I just saw a post on BC that shows how to find deleted articles by googling for them:
:::* http://www.boychat.org/messages/1432533.htm
:::Seems if you put the title of the deleted article in the search you get some information on them.
:::Oh, and the "if you have time, feel free to..."
:::<big>'''''You have GOT to be KIDDING!'''''</BIG>
:::*[[User:User4|User4]] ([[User talk:User4|talk]]) 14:25, 3 April 2015 (UTC)
::::See if you can find the sourse code for this one http://www.thefullwiki.org/Philosophy_of_Greek_pederasty.--[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 14:43, 3 April 2015 (UTC)

:::::I'll look for it. We "cross-posted" - Here is what I was trying to post but you were posting at the same time:

::::You make me so mad... you KNOW I can't resist temptation...
::::Here's a page to check out, for example:
:::::http://lgbt.wikia.com/wiki/Historical_pederastic_couples
::::The google search to find that was:
::::*https://www.google.com/search?q=%22Historical_pederastic_couples%22&btnG=Search&gbv=1
::::You put the following into the google search box (including the quotes): "Historical_pederastic_couples"
::::Now, leave me alone! I've got a 1924 book of BoyLove poetry to convert into a neat .PDF file...
::::*[[User:User4|User4]] ([[User talk:User4|talk]]) 14:57, 3 April 2015 (UTC)

:::::OK - Now I checked for it. Try this:
:::::*https://www.google.com/search?q=%22Philosophy_of_Greek_pederasty%22&btnG=Search&gbv=1
:::::*[[User:User4|User4]] ([[User talk:User4|talk]]) 14:57, 3 April 2015 (UTC)

::::::Check here for a list of some other article titles vandalized on Wikipedia by the assholes:
::::::*https://webcache.googleusercontent.com/search?q=cache:B3ER4SpHvYkJ:http://en.wikipedia.org/wiki/User:Nandesuka/Todo%2B%22Pederastic+Relationships+In+Classical+antiquity%E2%80%8E%22&hl=de-CH&gbv=1&&ct=clnk
::::::Scroll down to "Articles to be cleaned up".
::::::*[[User:User4|User4]] ([[User talk:User4|talk]]) 15:04, 3 April 2015 (UTC)

:::::No, none of that gives the source code (that I can find) which mean I have to re-add in all the links and references by hand which sometimes takes me days. '''And CM thinks it is just a matter of cutting and pasting!''' I suppose I better stop before I blow a gasket and go on a rant. I have been doing this shit all morning and it isn't fuckin' easy! --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 15:11, 3 April 2015 (UTC)

Here's your "Greek Philosophy" article, nicely wikified:
:http://www.worldwizzy.com/library/Philosophy_of_Greek_pederasty

It's a little old: "This page was last modified 22:57, 17 November 2006."

You can follow the links in the article, too, to other stuff. OK? Happy now? :~~

*[[User:User4|User4]] ([[User talk:User4|talk]]) 15:21, 3 April 2015 (UTC)

:No because it still doesn't link to the source code/wiki code. I need a page that has an "edit" button so I can cut and paste the code. If it's just the text, then I am still stuck redoing all the references etc... But thanks for trying. --[[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 15:25, 3 April 2015 (UTC)

::Here's another resource that ''might'' be useful for comparing with information that you already have:
*http://web.archive.org/web/20090914231602/http://en.allexperts.com/e/p/pe/pederasty_in_ancient_greece.htm
::Yeah, yeah, yeah, it's just "straight text" and not wiki format. But you should know about it, that's all...
::*[[User:User4|User4]] ([[User talk:User4|talk]]) 16:17, 3 April 2015 (UTC)

== Thank you ==

Please feel free to offer feedback on the materials I am importing.

As for being for a cause, mine is to explore the ethics of relationships between men and boys. For that purpose, the Greeks are an invaluable resource. [[User:Haiduc|Haiduc]] ([[User talk:Haiduc|talk]]) 00:46, 6 April 2015 (UTC)

== Cf vs. V. ==

I don't know what you're getting at. I know the difference very well and have corrected misuse dozens if not hundreds of times in others. [[User:Wanker|Wanker]] ([[User talk:Wanker|talk]]) 03:10, 7 April 2015 (UTC)

Oops...

== Mitzel? ==

No idea, I am sorry. [[User:Haiduc|Haiduc]] ([[User talk:Haiduc|talk]]) 00:09, 9 April 2015 (UTC)

Talk:Middle Eastern and Central Asian pederasty

2015-04-09T00:08:02Z

Haiduc:

Albanian pederasty

2015-04-08T23:55:32Z

Haiduc:

Albanian pederasty

2015-04-08T23:55:16Z

Haiduc: Meager scrap found on the internet, from a longer article deleted from WIkipedia

Köçek

2015-04-08T23:32:39Z

Haiduc: Last good version, 12/29/2009, without prejudice as to additions since then

[[Image:Turkish - Dancing Kocek - Late 19th c - wiki.jpg|thumb|250px|right|''Köçek with [[tambourine]]'' Entertainers, köçeks were in high demand in the [[Ottoman Empire]]. They were sought by high and low, up to the Sultan. Photograph, late 19th c.]]
The '''köçek''' phenomenon (plural ''köçekler'' in [[Turkish language|Turkish]]) is one of the significant features of [[Ottoman Empire]] culture {{Citation needed|date=August 2008}}. The köçek was typically a very handsome young male ''rakkas,'' "dancer," usually cross-dressed in feminine attire, employed as an [[entertainer]].

The köçeks were usually slave children of non-Muslim [[dhimmi]] peoples living under Ottoman rule. Their ranks were filled from the ethnic groups - mostly Christians - subdued by the Turkish empire (such as the [[Circassians]], [[Albanians]], [[South Slavs#Ethno-cultural subdivisions|Balkan Slavs]], [[Armenians]], [[Jews]], [[Romani people|Roma-Gypsies]], [[Moldavians]] and [[Greeks]]) since the profession was held to be below the dignity of a Muslim and thus forbidden to Muslim boys.

== Roots ==
The Turkish word is derived from the [[Persian language|Persian]] word ''kuchak,'' "little," "small," or "young."{{Citation needed|date=January 2009}}

The culture of the köçek, which flourished from the 17th to the 19th century, had its origin in the customs in [[Ottoman Empire|Ottoman]] palaces, and in particular in the [[harem (household)|harems]]. Its genres enriched both the music and the dance of the Ottomans.

The support of the [[Ottoman Dynasty|Sultans]] was a key factor in its development, as in the early stages the arts form was confined to palace circles. From there the practice dispersed throughout [[Anatolia]] and the [[Balkans]] by means of independent troupes.

== Culture ==
[[Image:Koceks - Surname-i Vehbi.jpg|thumb|left|250px|'''Köçek troupe at a fair''' at Sultan Ahmed's 1720 celebration of his sons' circumcision. Miniature from the ''Surname-i Vehbi'', [[Topkapi Palace]], [[Istanbul]].]]
A köçek would begin training around the age of seven or eight, and would be considered accomplished after about six years of study and practice. A dancer's career would last as long as he was beardless and retained his youthful appearance. Dancers would get married when they were around 25 or 30, and then could become organizers of a new köçek troupe. Köçeks were organized into companies known as ''kol.'' Twelve such companies were counted in the mid-1600s, each company averaging about 250 dancers.

Their erotic dances, collectively known as ''köçek oyunu,'' blended [[Arab]], [[Greeks|Greek]], [[Assyria]]n and [[Kurdistan|Kurdish]] elements. They were performed to a particular genre of music known as ''köçekce,'' which was performed in the form of suites in a given melody. It too was a mix of [[Sufism|Sufi]], Balkan and [[Ottoman classical music|classical Anatolian]] influences, some of which survives in [[Music of Turkey|popular Turkish music]] today. The accompaniment included various percussion instruments, such as the ''davul-köçek,'' the [[davul]] being a large drum, one side covered with goat skin and the other in sheep skin, producing different tones. [[Image:Zils.JPG|thumb|right|250px|Pair of zils; Khan el Khalili market, [[Cairo]].]]A köçek's skill would be judged not only on his dancing abilities but also on his proficiency with percussion instruments, especially a type of [[castanets|castagnette]] known as the ''çarpare.'' In later times these were replaced by metal cymbals called ''[[Zil]]s''. The dancers were accompanied by an orchestra, featuring four to five each [[Kemenche|''kaba kemence'']] and ''lauto'' as principal instruments, used exclusively for köçek suites. There were also two singers. A köçek dance in the Ottoman [[Seraglio]] (palace harem) involved one or two dozen köçeks and many musicians. The occasions of their performances were wedding or circumcision celebrations, feasts and festivals, as well as the pleasure of the sultans and the aristocracy.

The youths, often wearing heavy makeup, would curl their hair and wear it in long tresses under a small black or red velvet hat decorated with coins, jewels and gold. Their usual garb consisted of a tiny red embroidered velvet jacket with a gold-embroidered silk shirt, ''shalvars'' (baggy trousers), a long skirt and a gilt belt, knotted at the back. They were said to be "sensuous, attractive, effeminate," and their dancing "sexually provocative," impersonating female dancers. Dancers minced and gyrated their hips in slow vertical and horizontal figure-8's, rhythmically snapping their fingers and making suggestive gestures. Often acrobatics, tumbling and mock [[wrestling]] were also part of the act. The köçeks were available sexually, often to the highest bidder, in the passive role.

The names and backgrounds of köçeks in Istanbul in the 18th century are well documented. Among the more celebrated köçeks from the end of the 18th century are the Gypsy Benli Ali of [[Didymoteicho|Dimetoka]] (today's [[Greece]]); ''Buyuk'' (big, older) Afet (born Yorgaki) of [[Croatia in the Habsburg Empire#The Ottoman incursion|Croatian]] origin, ''Kucuk'' (little) Afet (born Kaspar) of Armenian origin, and Pandeli from the Greek Island of Chiros. There were at least fifty köçeks of star stature at the time. The famous ones, like the [[Romani people|Gypsy]] köçek Ismail, would have to be booked weeks or months in advance, at a very high cost.

Western visitors were variously taken with the - for them - unusual sight of [[pederasty]] unleashed. One impression is preserved in ''Don Leon,'' a poem anonymously written in the voice of [[George Gordon Byron, 6th Baron Byron|Lord Byron]]:
[[Image:Saki - Reza Abbasi - Moraqqa’-e Golshan 1609 Golestan Palace.jpg|thumb|right|250px|''Saki'' ([[1609]]) by [[Reza Abbasi]] (1565 - 1635). Moraqqa’-e Golshan, [[Isfahan]], Iran; [[Golestan Palace]].]]
:''Here much I saw – and much I mused to see
:''The loosened garb of Eastern luxury.
:''I sought the brothel, where, in maiden guise,
:''The black-eyed boy his trade unblushing plies;
:''Where in lewd dance he acts the scenic show –
:''His supple haunches wriggling to and fro:
:''With looks voluptuous the thought excites,
:''Whilst gazing sit the hoary sybarites:
:''Whilst gentle lute and drowsy tambourine
:''Add to the languor of the monstrous scene.
:''Yes, call it monstrous! but not monstrous, where
:''Close latticed harems hide the timid fair:
:''With mien gallant where pæderasty smirks,
:''And whoredom, felon like, in covert lurks.
:''All this I saw – but saw it not alone –
:''A friend was with me, and I dared not own
:''How much the sight had touched some inward sense,
:''Too much for e’en the closest confidence.'' (441-8).

In his travels to the [[Levant]], Byron had indeed been present at such a dance as described above. His traveling companion, [[John Hobhouse, 1st Baron Broughton|John Cam Hobhouse]], relates in his diary that on Saturday, May 19, 1810:

:''This day, went with Byron and a party to the [[Meyhane|wine houses]] of [[Galata]]. Took pipes, and saw two old and ugly boys, who wrung the sweat off their brows, dance as before, waving their long hair. Also they spread a mat and, putting on a kind of shawl, performed an [[Alexandria]]n woman’s dance – much the same, except that they knelt, and, covering each other’s heads, seemed as if kissing. One of [[Robert Adair (politician)|Mr Adair]]’s [[Janissary|Janissaries]], who talks English and has been in England, was with us. I asked him if these boys would not be hanged in England. “Oh yes, directly. De Turk take and byger dem d’ye see?”''

:''For this beastly sight we paid fifty-five piastres, five to the boys each, and five to all fiddlers and singers and performers &c., nor is this dear, I understand. Turk boys are not allowed to dance.'' [http://www.hobby-o.com/constantinople.php#ref42 Excerpt from Hobhouse's diary]

The youths were held in high esteem. Famous poets, such as [[Fazyl bin Tahir Enderuni]], wrote poems, and classical composers, such as the court musician [[Dede Efendi|Hammamizade İsmail Dede Efendi]] (1778-1846), composed köçekces for celebrated koceks. Many Istanbul [[meyhane]]s (night-time taverns serving [[meze]], [[raki]] or wine) hired köçeks. Before starting their performance, the köçek danced among the spectators, to make them more excited. In the audience, competition for their attention often caused commotions and altercations. Men would go wild, breaking their glasses, shouting themselves voiceless, or fighting and sometimes killing each other vying for the boys' sexual favors. This resulted in suppression of the practice under sultan Sultan [[Abd-ul-Mejid I]]. Köçek dances were officially banned in 1856, and many of the boys left the country to practice their profession in Egypt and elsewhere. With the suppression of [[Seraglio|harem culture]] under Sultan [[`Abdu'l-`Aziz]] (1861-1876) and Sultan [[Abdul Hamid II]] (1876-1908), köçek dance and music lost the support of its royal patrons, and gradually disappeared.

The other type of ''rakkas,'' or male dancer (from ''raks,'' "dance") was the ''tavşan oğlan'', "rabbit boy," a young dancer dressed in provocative male clothing: tight pants and a jaunty hat. The non-Muslim tavşan oğlan are thought to have come mainly from the Greek islands in the [[Aegean Sea|Aegean]] and the [[Sea of Marmara]]. They performed mainly during [[Ramadan]], working as ''saki''s "wine boys" in the ''meyhane''s otherwise, when not dancing at special occasions.

Köçeks were much more sought after than the ''Çengi'', their female counterparts. Some youths were known to have been killed by the Çengi, who were extremely jealous of men's attention towards the boys.

== Modern offshoots ==
[[Image:MaleBellyDance.jpg|thumb|right|200px|Male belly dancer in Istanbul Turkey.]] 
At present, the same-sex love and sexuality aspect of köçek culture is considered to have been "a privilege of the powerful economic classes or the world of the arts." Though no new compositions or performances have taken place in the last hundred years, male dancers dressed as women still perform in some areas of Turkey, though their art is no longer primarily of a sensual nature and is seen primarily as [[Turkish folk music|folkloric]].

The style however continues to inspire modern musicians. [[Ulvi Cemal Erkin]] (1906-1972) is a Turkish classical composer whose most popular masterpiece is [http://www.youtube.com/watch?v=1HfhU6tCcmQ ''Köçekçe''] a dance rhapsody composed in 1943, and perhaps the best known single piece of Turkish music abroad. It was first introduced to the public in 1943 with [[Ernst Praetorius]] conducting the [[Presidential Symphony Orchestra]].

The music genre has been preserved in the [[Balkans]] in the form of the [[Čoček]], and is especially popular in [[Kosovo]], [[Albania]] and the [[Republic of Macedonia]]. It is also an important music genre amongst the [[Romani people|Roma-Gypsies]] and is performed at weddings, circumcisions and festivals all over the Balkans.

Another modern interpretation is the movie ''Kocek'' (''Küçük cadi'' 1975) by director [[Nejat Saydam]]. It is probably the first Turkish movie to deal with the topic of [[homosexuality]] and change of [[gender role]].
At the same time, young male dancers dressed in sparkling costumes are again finding favor, despite the objections of conservative commentators. Known as ''rakkas'', they have become a common feature of dance halls and night clubs, performing seductive [[belly dance#Male belly dancing|belly dance]]s, and are reputed to be "as sexual and popular as any of the best Turkish female belly dancers."

==See also==
*[[Bacchá]]
*[[Culture of the Ottoman Empire]]
*[[Harem (household)|Harem]]
*[[Ottoman Turkish language]]
*[[Pederasty in the Middle East and Central Asia#Ottoman Empire|Pederasty in the Middle East and Central Asia: Ottoman Empire]]
*[[Hammam#Tellak (Staff)|Tellak]]
*[[List of transgender-related topics]]

==References==
*AYVERDI, Sâmiha; Istanbul Geceleri ''The nights of Istanbul,'' ed. Baha, Istanbul, 1977.
*ENDERUNLU Fazıl bey; ''Çenginame','' 1759
*Erdoğan, Sema Nilgün: ''Sexual life in Ottoman Empire,'' ed. Dönence, Istanbul, 1996. Pp 88–92
*JANSSEN, Thijs: ''Transvestites and Transsexuals in Turkey,'' in ''Sexuality and Eroticism Among Males in Moslem Societies,'' edited by Arno Schmidt and Jehoeda Sofer, ed. Harrington Park Press, NY, 1992
*KOCU, Resad Ekrem, ''Eski Istanbul'da Meyhaneler ve Meyhane Kocekleri, Istanbul Ansiklopedisi Notlari No''
*OZTUNA, Yılmaz: ''Turk Musikisi Ansiklopedisi,'' Milli Egitim Basimevi, Istanbul, 1976. p. 23

==External links==

*[http://www.jasminjahal.com/articles/02_02_male_belly_d.html Male Belly Dance in Turkey]
*[http://www.zadiel.de Male Belly Dance in Germany - Original turkish Köcek/Zenne]
*[http://www2.egenet.com.tr/mastersj/encyclopedia-k.html Habibullah's Encyclopaedia of the Ottoman Empire]
*[http://www.bdancer.com/history/BDhist2c.html Origins of oriental dance]
*[http://www.turkishnews.com/itumuk/info/petek/c1s4/petek9603.txt Turkish News.com]
*[http://www.androphile.org/preview/Museum/Turkey/turkish.htm Classical Turkish homoerotic art]
*[http://www.youtube.com/watch?v=gb7LBqju-6w Modern köçek dance video]
*{{imdb title|id=392318|title=Küçük cadi}}

[[Category:Turkish culture|Kocek]]
[[Category:Transgender in non-western cultures|Kocek]]
[[Category:Pederasty in the Muslim world|Kocek]]
[[Category:Middle Eastern culture]]
[[Category:Arabic culture]]
[[Category:Bellydance]]
[[Category:Turkish sex workers|Kocek]]
[[Category:LGBT history prior to the 19th century]]
[[Category:19th century in LGBT history]]
[[Category:Turkish words and phrases]]
[[Category:Turkish slaves]]

[[ru:Кучек]]

Philosophy of pederasty in ancient Greece

2015-04-08T23:11:41Z

Haiduc: Replacing 4/3 download with last good version before the barbarians destroyed it.

[[File:Tomb of the Diver symposium.jpg|thumb|right|250px|<center>[[Tomb of the Diver]] in [[Paestum]] (North wall - detail)</center>]]

The topic of [[pederasty]], one that took pride of place over the love of women in the erotic lives of Greek aristocrats in general and [[5th century BC]] Athenians in particular<ref>"Plato considers love between people solely as a homosexual phenomenon, whereas his discussion of sex includes both heterosexual and homosexual relationships. The sociological setting of Platonism explains it: in 5th century Athens, apart from some outstanding exceptions, like Pericles’ legendary love for Aspasia, men were married for reproductive ends, yet reserved the term ‘love’ and the passionate activity of sexual love for homosexual relationships (Gonzalez-Reigosa, 1989; O’Connor, 1991; Tannahil, 1989)." [http://www.practical-philosophy.org.uk/Volume4Articles/PlatoTheoryOfLove.htm]</ref>, was the subject of extensive analysis in the [[Greek philosophy|Greek philosophical schools]] as well as in later writings of antiquity. Some of the principal dilemmas discussed were:

*What is the place of pederasty in a sacred view of the world?
*What kind of lover should a wise boy choose?
*Which form should pederasty take: erotic but chaste, or sexually expressed?
*Is pederasty right or wrong?
*Is pederasty better or worse than the love of women?

Philosophy itself was a discipline practiced in an intensely [[homosocial]] environment, and many - if not all - of its practitioners also engaged in homoerotic relationships, some of a pederastic nature, others not. For example, after the deaths of Plato and of his successor, the presidency of [[the Academy]] passed from lover to beloved for the next one hundred years.<ref>"The young Polemo came to Xenocrates' class to mock, was enchanted, shed a wife, and becoming the older man's lover, inherited his post. He in turn, loved Crates, who lived with him, succeeded him, and shared his tomb. The Platonic pair entertained another Academic couple at their table, Crantor and his eromenos, Arcesilaus. So for a full century, from 339 to 240, leadership in the Academy passed from lover to beloved." ''Plato,'' by Louis Crompton in glbtq.com [http://www.glbtq.com/literature/plato,4.html Plato] on [[glbtq.com]]</ref> Of the [[Stoics]], [[Chrysippus]], [[Cleanthes]], and [[Zeno of Citium|Zeno]] fell in love with boys.

==Chaste pederasty==

[[Plato]] was among the first to analyze and critique the traditions of male love current in their time, the fourth century BC. His works document the teachings of [[Socrates]], who appears to have favored chaste pederastic relationships, marked by a balance between desire and self-control. He pointedly criticized purely physical infatuations, for example by mocking Critias' lust for Euthydemus by comparing his behavior towards the boy to that of a "a piglet scratching itself against a rock" ([[Xenophon]], ''Memorabilia'' 1.2.29-30). That, however, did not prevent him from frequenting the boy brothels, from which he bought and freed his future friend and student, [[Phaedo]],<ref>Diogenes Laertius, ''Lives of the Philosophers,'' 2.105</ref> nor from describing his erotic intoxication upon glimpsing the beautiful Charmides' naked body beneath his open tunic (Plato, ''Charmides'' 155c-e).

Socrates' love of [[Alcibiades]], which was more than reciprocated, is held as an example of chaste pederasty. His desire for the boy is commented upon in several texts. In Plato's ''Gorgias,''481d, Socrates asserts that he is "in love with two objects — Alcibiades, son of Clinias, and philosophy." In his ''Protagoras,'' 309a, Socrates is teased for his infatuation, "Where have you come from Socrates? No doubt from pursuit of the captivating Alcibiades. . . He's actually growing a beard." Socrates replies, "What of it? Aren't you an enthusiast for Homer, who says that the most charming age is that of the youth with his first beard, just the age of Alcibiades now?" But in the ''Symposium'' it comes out that despite his love for the youth, and despite the desperate advances of Alcibiades, who craves to have Socrates as a lover in every sense of the word, Socrates spends the night in bed with Alcibiades without satisfying his beloved's desires, and their mutual love remains chaste. (Cf. [[Aeschines Socraticus]]' dialogue the ''Alcibiades''.)

This sexually restrained form of Greek pederasty has been called, since the Italian Renaissance, "[[Platonic love]]." According to T. K. Hubbard, "'Platonic love,' as articulated in Plato's ''Symposium'' and ''Phaedrus'', attempts to rehabilitate pederastic desire by sublimating it into a higher, spiritual pursuit of Beauty in which the sexual appetite is ultimately transcended. The idea of a chaste pederasty gained currency in other fourth-century authors, and may have some precedent in Spartan customs."<ref>Hubbard, Thomas K. "Introduction" to ''Homosexuality in Greece and Rome: A Sourcebook of Basic Documents''. Berkeley: University of California Press, 2003. pg. 9.</ref><ref>See also Kuefler, Mathew. ''The Manly Eunuch: Masculinity, Gender Ambiguity, and Christian Ideology in Late Antiquity''. Chicago: University of Chicago Press, 2001. pg. 200.</ref>

===''Phaedrus''===

[[Image:Socrates Louvre.jpg|thumb|right|250px|[[Socrates]]]]

In the dialogue [[Phaedrus (dialogue)|Phaedrus]] Socrates described ideal pederasty as a relationship inspired by divine madness, a madness which "is given us by the gods to ensure our greatest good fortune." He describes a man’s falling in love with a beautiful boy as “the best and noblest of all the forms that possession by a god can take" [249] and the relationship as one in which the boy reminds the lover of the divine, and the lover in turn helps the boy attain divine qualities. This ideal relationship, while physically intimate and affectionate, is chaste in that it stops short of sexual intercourse. This kind of love Socrates labels ''philosophical pederasty.'' He states that those who practice love in this fashion, with modesty and full control, gain "bliss and shared understanding," and asserts that "there is no greater good than this that either human self-control or divine madness can offer a man." [256]

Sexually expressed pederasty is set one level below the philosophical. The quality of the friendship between the lovers is also strong, since they too are inspired by the same kind of divine madness, but its strength does not equal to that of the higher kind. On the lowest rung Socrates places pederastic relationships between individuals who are not truly in love with each other. These he regards as profane, rather than sacred, and their benefits, if any, remain on a mundane level. Both of these relationships are criticized as being shameful and damaging to the lover as well as the beloved, and are characterized as being fundamentally materialistic and predatory: "Do wolves love lambs? That’s how lovers befriend a boy." [241]

===''Laws''===

Later, in the ''[[Laws (dialogue)|Laws]],'' Plato further elaborates on the concept of chaste pederasty (now in his own voice) by positing three types of love, or "philia," which can reach the level of “eros” when intense. First he presents those between equals and between unequals. The second is one marked by conflict between first two types, a conflict that resolves into chaste pederasty when physical desire is held in check by self-control. The third type of lover is said to “prefer to remain continually chaste with a beloved who is chaste.” This love, suggests Plato, is the one that an ideal law would favor, while simultaneously “keeping out the other two, if at all possible.”[837]

===Other examples===

[[Aristotle]], while not specifically discussing constructions of pederasty, nevertheless suggests that it is obvious to him and his contemporaries that it is better to have a beloved who is disposed to grant his sexual favors but abstains, to having a beloved who is averse to granting his favors but nevertheless obliges. He thus concludes that in such relationships the goal is not so much the sexual act as the attainment of reciprocated affection. [Prior Analytics, 2.22]

Plutarch and Xenophon, in their descriptions of [[Sparta]]n pederasty, state that even though it is the beautiful boys who are sought above all others (contrary to the Cretan traditions), nevertheless the pederastic couple remains chaste. In his ''Lacaedemonian Republic'' (II, 13), Plutarch goes so far as to assert that for an erastes to desire his eromenos would be as shameful as for a father to desire his own son. Nonetheless, the opinion on the Athenian street was at variance: The sexual character of Spartan pederasty was a running gag in the repertoire of Athenian comedians, and the verb λακωνίζω / lakônízô ("to do it the Lacedaemonian way") took on the meaning of "to sodomize."

:For more on the Platonic idealization of ''chaste pederasty'' see [[Michel Foucault]]'s ''The Use of Pleasure,'' (Parts IV and V) and ''[[Platonic love]].''

==Ethical critiques==
The forms which pederasty took varied from one city to another, and were subject to comparison and evaluation. For example, the character of Pausanias in Plato's ''[[Symposium (dialogue)|Symposium]]'' posits that the ideal construction of erotic relations between men and boys is the middle ground between the two extremes of, on one hand, foreign lands where such relations are forbidden altogether and, on the other hand, cities such as [[Elis]] and [[Boeotia]], where men are unskilled in speech and boys are permitted to yield uncritically. That middle ground, claimed by Pausanias for Athens and Sparta, is one where men are well versed in the art of [[rhetoric]] and boys relate critically to their suitors, choosing only the most persuasive. Thus Plato draws a relationship between political systems, erotic expression, and intellectual sophistication as reflected in the art of speaking.<ref>"Pausanias specifically links the best type of pederastic love with the art of speaking. Pausanias stresses that in the backwoods (Elis and Boetia), where men are not clever at speaking (mê sophoi legein), the boys are expected to yield without being given arguments (logoi) to persuade (peithein) them; a situation he finds reprehensible. He points out that the despot, on the other hand, despises pederasty because he has no use for philosophy; nor, we may surmise, for persuasion either. It is only in Athenian (and Spartan?) society that arguments and persuasion are crucial to erotic relationships (or, more precisely, to erotic relationships between free males)." David Allan Gilbert, "Plato's Ideal Art of Rhetoric, an Interpretation of ''Phaedrus'' 270B-272B"; Unpublished doctoral dissertation, 2002; p187 [http://dspace.lib.utexas.edu/bitstream/2152/1137/1/gilbertda026.pdf]</ref>

Male relationships were represented in complex ways, some honorable and others dishonorable. But for the vast majority of ancient historians for a man to have not had a youth for a lover presented a deficiency in character. [[Plato]] was among those who spoke up against the decadence into which traditional Athenian pederasty was sinking. In his early works (the [[Symposium]] or in [[Phaedrus]]) he does not question the principles of pederasty, and states, referring to same-sex relationships:

*''For I know not any greater blessing to a young man who is beginning in life than a virtuous lover, or to a lover than a beloved youth. For the principle, I say, neither kindred, nor honor, nor wealth, nor any motive is able to implant so well as love. Of what am I speaking? Of the sense of honor and dishonor, without which neither states nor individuals ever do any good or great work… And if there were only some way of contriving that a state or an army should be made up of lovers and their loves, they would be the very best governors of their own city, abstaining from all dishonor and emulating one another in honor; and it is scarcely an exaggeration to say that when fighting at each other’s side, although a mere handful, they would overcome the world.''<ref>Plato, [[Phaedrus]] in the ''[[Symposium]]</ref>

and again,

*''[...] generally in countries which are subject to the barbarians, the custom is held to be dishonourable; loves of youths share the evil repute in which philosophy and naked sports are held, because they are inimical to tyranny; for the interests of rulers require that their subjects should be poor in spirit, and that there should be no strong bond of friendship or society among them, which love, above all other motives, is likely to inspire, as our Athenian tyrants learned by experience; for the love of [[Harmodius and Aristogeiton|Aristogeiton and the constancy of Harmodius]] had a strength which undid their power.'' <ref>Plato, ''Symposium;'' 182c</ref>

Later, however, in his [[The Laws|Laws]], he blames them for ''promoting civil strife'' and ''driving many to their wits' end.''<ref>Plato, ''Laws,'' 636D & 835E</ref> In particular Plato condemns sexual intercourse between males, asserting it to be unvirtuous in that it leads to cowardice in the one seduced and intemperance in the seducer.<ref>Plato, ''Laws;'' 836c-d</ref> As a remedy, Plato goes as far as to recommend the prohibition of pederasty, laying out a path whereby this may be accomplished. His strategy predicts closely the one that was eventually used by the various Christian sects to drive all same-sex relationships underground.{{Citation needed|date=August 2009}}

[[Diogenes of Sinope]] is the subject of a number of anecdotes recorded by [[Diogenes Laertius]], all of which depict him as strongly antagonistic to the sexual use of boys. One example: "To a youth who complained about the crowd of men who annoyed him, Diogenes said, "Stop displaying the signs of one who takes the passive role."<ref>Diogenes Laertius, 6.47</ref>

==Male versus female love==

Other writers, often under the guise of debates between lovers of boys and lovers of women, have recorded other arguments used for and against pederasty. Some, like the charge that the practice was unnatural and not to be found among the lions and the bears, applied to all relationships between men and youths. According to [[Lucian]] (a late author, writing 700 years after the apogee of Classical pederasty), in his ''Erotes,'' "neither the birds who ride the winds, nor the fishes fated to their wet element, nor the animals on land seek dealing with other males." Lucian also expresses the concern that the reproduction of the species will suffer: "If everyone did like you there would be no one left!" They also mock philosophers' claims that it is the "soul" that they love. Again, Lucian: "How come your love, so full of wisdom, lunges avidly for the young, whose judgement is not yet fully formed, and who know not which road to take?"

Others' charges do not involve traditional pederasty, but practices devised for the sexual satisfaction of the strong at the expense of the weak. Chief among these is denouncement of the castration of captive slave boys. As Lucian has it, "Effrontery and tyrannical violence have gone as far as to mutilate nature with a sacrilegious steel, finding, by ripping from males their very manhood, a way to prolong their use."[http://www.stoa.org/diotima/anthology/lucian.shtml "Erotes" text at Diotima]

==Suppression of sexual pederasty==
:''From [[Laws (dialogue)|Laws]]''

The Greek criticism of sexually expressed pederasty revolved around the two linked problems of the feminization of the boys and the lack of restraint of the men. Practitioners of such sexuality are also accused of "Intentionally killing the human race and sowing their seed on rocks and stones." In order to prevent these forms of masculine degradation, Plato suggested the use of the same psychological restraints which in his time prevented other forms of undesired sexual liaisons, such as incest. The method he suggests for "extinguishing the flames of pleasure" is to associate the sexual act between a man and a boy with 1. Uncleanliness, 2. Unholiness, and 3. Shamefulness. Plato asserts that the successful use of these techniques will lead to the “enslavement” of men’s desire for boys through a process of "frightening" and "bewitching" them into compliance. Such methods are effective, he claims, because no one ever contradicts them.

==Notes==
<div class="references-small">
<references/>
</div>

==See also==

*[[Pederasty in Ancient Greece]]
*[[Homosexuality in ancient Greece]]
*[[Greek Homosexuality (book)]]
*[[Friendship]]

{{DEFAULTSORT:Philosophy Of Greek Pederasty}}
[[Category:Classical Greek philosophy]]
[[Category:Pederasty in ancient Greece]]

Talk:Etenne

2015-04-08T23:04:13Z

Haiduc: /* Thank you */ new section

Marc Allégret

2015-04-06T01:40:26Z

Haiduc: From Wiki as is. Beloved of Gide, quite important to pederastic history.

{{Infobox person
| name = Marc Allégret
| image = Marc Allégret & André Gide - 1920.jpg
| caption = Marc Allégret & André Gide (1920)
| birth_date = {{birth date|1900|12|22|df=y}}
| birth_place = [[Basel]], [[Basel-Stadt]]
| death_date = {{death date and age|1973|11|3|1900|12|22|df=y}}
| death_place = [[Versailles, France|Versailles]], [[France]]
| othername =
| occupation = [[Screenwriter]], [[film director]]
| yearsactive = 1927–1970
}}

'''Marc Allégret''' (22 December 1900 – 3 November 1973) was a French [[screenwriter]] and [[film director]].<ref name=NYT>{{cite web|work=[[The New York Times]]|url=http://www.nytimes.com/movies/person/580372/Marc-Allegret|title=Marc Allégret}}</ref>

==Biography==
Born in [[Basel]], [[Basel-Stadt]], [[Switzerland]], he was the elder brother of [[Yves Allégret]]. Marc was educated to be a [[lawyer]]. Allégret became [[André Gide]]'s lover when he was fifteen and Gide was forty-seven. Later, Marc was to fall briefly under the spell of [[Jean Cocteau|Cocteau]], who Gide feared would "corrupt" him.

Marc's father, Elie Allégret, had originally been hired by Gide's mother to tutor her son in light of his weak grades in school, after which he and his charge became fast friends. In 1895 Elie was best man at Gide's wedding.

After filming a 1927 trip to the [[Belgian Congo|Congo]] with Gide, he chose to pursue a career in the [[motion picture]] industry. His relationship with Gide ended after that trip, as Allégret found out that he preferred women after having experiences with Congolese women. They nevertheless remained close friends until Gide's death in 1951. After working and training as an assistant director, in 1931 he directed his first feature ''[[Mam'zelle Nitouche (1931 film)|Mam'zelle Nitouche]]'' and the following year received much acclaim for his film, ''[[Fanny (1932 film)|Fanny]]''. He went on to a long career during which he wrote numerous scripts and directed more than fifty films.

Allégret is noted for discovering and/or developing new acting talent who went on to stardom including [[Michèle Morgan]], [[Jean-Paul Belmondo]], [[Raimu]], [[Gérard Philipe]], [[Danièle Delorme]], [[Louis Jourdan]], and [[Roger Vadim]] who would become his directing assistant.

He died in 1973 and was interred in the [[Cimetière des Gonards]] in [[Versailles, France]].

== Filmography ==
* [[1927 in film|1927]] : ''[[Travels in the Congo]]'' (documentary)
* [[1930 in film|1930]] : ''{{ill|fr|La Meilleure Bobonne}}'' (short)
* [[1931 in film|1931]] : ''[[Mam'zelle Nitouche (1931 film)|Mam'zelle Nitouche]]''
* [[1931 in film|1931]] : ''[[J'ai quelque chose à vous dire]]'' (short)
* [[1931 in film|1931]] : ''{{ill|fr|Attaque nocturne}}'' (short)
* [[1931 in film|1931]] : ''{{ill|fr|Les Amours de minuit}}''
* [[1931 in film|1931]] : ''{{ill|fr|Le Blanc et le Noir}}''
* [[1932 in film|1932]] : ''[[La Petite Chocolatière]]''
* [[1932 in film|1932]] : ''[[Fanny (1932 film)|Fanny]]''
* [[1934 in film|1934]] : ''[[Zouzou (film)|Zouzou]]''
* [[1934 in film|1934]] : ''{{ill|fr|L'Hôtel du libre échange (1934 film)|L'Hôtel du libre échange (film, 1934)|L'Hôtel du libre échange}}''
* [[1934 in film|1934]] : ''{{ill|fr|Lac aux dames}}''
* [[1934 in film|1934]] : ''[[Sans famille (film)|Sans famille]]''
* [[1935 in film|1935]] : ''[[Les Beaux jours]]''
* [[1936 in film|1936]] : ''[[Sous les yeux d'occident]]''
* [[1936 in film|1936]] : ''[[Aventure à Paris]]''
* [[1936 in film|1936]] : ''[[Les Amants terribles]]''
* [[1937 in film|1937]] : ''[[Gribouille (film)|Gribouille]]''
* [[1937 in film|1937]] : ''[[Woman of Malacca]]''
* [[1937 in film|1937]] : ''[[Andere Welt]]'' (German-language version of ''[[Woman of Malacca]]'')
* [[1938 in film|1938]] : ''[[Orage (film)|Orage]]''
* [[1938 in film|1938]] : ''[[Entrée des artistes]]''
* [[1939 in film|1939]] : ''[[Le Corsaire (film)|Le Corsaire]]''
* [[1941 in film|1941]] : ''[[Parade en sept nuits]]''
* [[1942 in film|1942]] : ''[[L'Arlésienne (film)|L'Arlésienne]]''
* [[1942 in film|1942]] : ''[[La Belle aventure]]''
* [[1943 in film|1943]] : ''[[Les Deux timides]]''
* [[1944 in film|1944]] : ''[[Les Petites du quai aux fleurs]]''
* [[1945 in film|1945]] : ''[[Félicie Nanteuil]]''
* [[1946 in film|1946]] : ''[[Lunegarde (film)|Lunegarde]]''
* [[1946 in film|1946]] : ''[[Pétrus (film)|Pétrus]]''
* [[1947 in film|1947]] : ''[[Blanche Fury]]''
* [[1950 in film|1950]] : ''[[Blackmailed (1951 film)|Blackmailed]]''
* [[1950 in film|1950]] : ''[[Maria Chapdelaine (1950 film)|Maria Chapdelaine]]''
* [[1952 in film|1952]] : ''{{ill|fr|Avec André Gide}}'' (documentary)
* [[1952 in film|1952]] : ''{{ill|fr|La Demoiselle et son revenant}}''
* [[1953 in film|1953]] : ''[[Julietta (1953 film)|Julietta]]''
* [[1954 in film|1954]] : ''[[Loves of Three Queens]]''
* [[1955 in film|1955]] : ''[[School for Love]]''
* [[1955 in film|1955]] : ''[[Lady Chatterley's Lover (1955 film)|Lady Chatterley's Lover]]''
* [[1956 in film|1956]] : ''[[En effeuillant la marguerite]]'' a.k.a. ''Plucking the Daisy'' a.k.a. ''Mademoiselle Striptease''
* [[1957 in film|1957]] : ''{{ill|fr|L'amour est en jeu}}''
* [[1958 in film|1958]] : ''[[Be Beautiful But Shut Up]]''
* [[1958 in film|1958]] : ''[[Sunday Encounter]]''
* [[1959 in film|1959]] : ''{{ill|fr|Les Affreux}}''
* [[1961 in film|1961]] : ''{{ill|fr|Midnight Folly|Les Démons de minuit (film, 1962)|Midnight Folly}}''
* [[1962 in film|1962]] : ''[[Tales of Paris]]''
* [[1963 in film|1963]] : ''{{ill|fr|L'Abominable Homme des douanes}}''
* [[1966 in film|1966]] : ''[[Lumière (documentaire)|Lumière]]'' (documentary)
* [[1970 in film|1970]] : ''[[Le Bal du comte d'Orgel (film)|Le Bal du Comte d'Orgel]]''

==References==
{{reflist}}

==External links==
* {{IMDb name|name=Marc Allégret|id=0002165}}
{{Marc Allegret}}

{{Persondata
|NAME= Allégret, Marc
|ALTERNATIVE NAMES=
|SHORT DESCRIPTION= [[Screenwriter]] and [[film director]]
|DATE OF BIRTH= December 22, 1900
|PLACE OF BIRTH= [[Basel]], [[Basel-Stadt]]
|DATE OF DEATH= November 3, 1973
|PLACE OF DEATH= [[Versailles, France|Versailles]]
}}
{{DEFAULTSORT:Allegret, Marc}}
[[Category:French film directors]]
[[Category:French screenwriters]]
[[Category:LGBT directors]]
[[Category:LGBT writers from France]]
[[Category:1900 births]]
[[Category:1973 deaths]]
[[Category:Modern pederasty]]
[[Category:LGBT screenwriters]]
[[Category:French male writers]]

Jacques d'Adelswärd-Fersen

2015-04-06T01:37:00Z

Haiduc: From Wiki with deletion restored

{{Infobox person
| name = Baron Jacques d'Adelswärd-Fersen
| image = Jacques d'Adelswärd-Fersen accoudé à une table.jpg
| image_size =
| alt =
| caption = Jacques d'Adelswärd-Fersen in 1905
| birth_name =
| birth_date = {{Birth date|1880|2|20}}
| birth_place = [[Paris]], France
| death_date = {{Death date and age|1923|11|5|1880|2|20}}
| death_place = [[Capri]], Italy
| death_cause = Suicide ([[cocaine]] overdose)
| body_discovered =
| resting_place = ''Cimitero acattolico'' ("Non-Roman-Catholic cemetery"), Capri <ref>http://www.capritourism.com/en/article?article1_id=1660</ref>
| resting_place_coordinates = {{Coord|40.5514|14.2345|display=inline}}
| monuments =
| residence = [[Villa Lysis]], Capri
| nationality = French
| partner = Nino Cesarini [[Corrado Annicelli]]
| other_names =
| ethnicity =
| citizenship =
| education =
| alma_mater =
| occupation = Writer and poet
| years_active =
| employer =
| organization =
| agent =
| known_for = ''Lord Lyllian'' ''Akademos'' Being the subject of [[Roger Peyrefitte]]'s novel ''L'Exilé de Capri''
| signature = Jacques d'Adelswärd-Fersen monogram signature.svg
}}

Baron '''Jacques d'Adelswärd-Fersen''' (February 20, 1880 – November 5, 1923) was a French [[novelist]] and [[poet]]. His life forms the basis of a fictionalised biography by [[Roger Peyrefitte]].

In 1903 a scandal involving school pupils made him ''persona non grata'' in the salons of Paris, and dashed his marriage plans; after which he took up residence in [[Capri]] with his long-time lover, [[Nino Cesarini]]. He became a "character" on the island in the inter-war years, featuring in novels by [[Compton MacKenzie]] and others. His house, [[Villa Fersen]], remains one of Capri's tourist attractions.

==Early life==
He was born in [[Paris, France]] as Jacques d'Adelswärd, on 20 February 1880. As he was related on his paternal side to [[Axel von Fersen, Jr.|Axel von Fersen]], a [[Sweden|Swedish]] count who had had a relationship with [[Marie Antoinette]], D'Adelswärd took on the name Fersen later in his life to advertise his link with his distant relative. D'Adelswärd's grandfather had founded the steel industry in [[Longwy|Longwy-Briey]]. Adelsward went to school in Paris and studied briefly there at the Ecole des Sciences Politiques, and afterwards at the University of Geneva.

In 1897 he visited Capri and other parts of Italy with his mother.

The family steel furnaces had become profitable enough to make Jacques d'Adelswärd a rich and 'eligible' bachelor when he inherited at the age of 22.

Apart from joining the military, he traveled extensively and settled down as a writer. He published ''Chansons Légères'' (1900) and ''Hymnaire d'Adonis'' (1902) and other poems and novels.

In 1902 he holidayed in Venice, where he associated with the novelist [[Jean Lorrain]]. On his return to Paris he published his novel, ''Notre Dame des mers mortes''.

As a young man in the beginning of his twenties, his [[homosexual]] leanings became apparent to him, which are also relatively clearly addressed in his poetry. Unfortunately, he was not sexually interested in adult men (which at the time in France would not have brought him into legal trouble) but in teenage boys between about 15 and 17 years old, i.e. he preferred [[pederasty|pederastic]] relationships. This inclination eventually caused his undoing in French society.

==The trial==
In 1903 Adelsward and his friend, Hans de Warren, were rumored to be holding [[Black Mass]]es in his house at ''18 Avenue de Friedland'' - entertainments featuring ''[[tableaux vivants]]'' of pupils from the best Parisian schools and attended by the cream of Parisian society - and were arrested on charges of inciting minors to commit debauchery. They were convicted and served a six-month prison sentence, were fined 50 [[French Franc|franc]]s and lost [[civil rights]] for five years. This response to indecency bears some similarities with the trial of [[Oscar Wilde]] in 1895, who also experienced social disapproval after being found guilty of "gross indecency with other male persons". Perhaps d'Adelswärd-Fersen was lucky that his feasts had been attended by some influential figures of Parisian society; which may have induced the court to drop some charges to minimize the scandal.

==On Capri==

{{See also|Villa Lysis}}

[[File:Paul Hoecker-Nino-1904-Jugend.jpg|thumb|upright|Nino Cesarini, lover of Adelswärd-Fersen, painted by [[Paul Hoecker]] (1904)]]
[[File:Nino Cesarini in Villa Lysis (met diens portret van Paul Höcker).jpg|thumb|Nino Cesarini, lying naked on a couch in Villa Lysis. His portrait by Paul Hoecker hangs at the wall in front of him.]]

After his marriage plans were foiled, d'Adelswärd-Fersen remembered the island of Capri from his youth, and decided to build a house there. The island had already attracted other homosexual or bisexual visitors, such as Christian Wilhelm Allers, Somerset Maugham. E. F. Benson, Alfred Douglas, Robert Ross, Oscar Wilde, Friedrich Krupp, Norman Douglas, and Compton and Faith Mackenzie; and attracted many others during Adelsward's stay. He bought land at the top of a hill in the northeast of the island, close to where the [[Roman emperor]] [[Tiberius]] had built his ''[[Villa Jovis]]'' two millennia earlier. His house, initially called ''Gloriette'', was eventually christened ''[[Villa Lysis]]'' (later sometimes referred to as ''Villa Fersen'') in reference to Plato's [[Socratic dialogue]] ''[[Lysis (Plato)|Lysis]]'' discussing friendship (or, according to modern notions, homosexual love).

''Villa Lysis'' is a notable building. Its style is described by some as "Liberty" but is not Liberty or Art Nouveau in the French manner but may perhaps be described as "Neoclassical decadent". The large garden is connected to the villa by steps leading to an Ionic portico. In the atrium a marble stairway with wrought-iron balustrade leads to the first floor, where there are bedrooms with panoramic terraces, and a dining room. The ground-floor sitting-room, decorated with blue majolica and white ceramic, overlooks the Gulf of Naples. In the basement there is a 'Chinese Room', in which opium was smoked.

[[File:Capri Grave Jacques d'Adelswärd-Fersen (1880-1923) 2011-10-20.jpg|thumb|upright|Adelswärd-Fersen's grave on Capri]]

Jacques d'Adelswärd-Fersen spent the rest of his life based in Capri, and died there in 1923 —allegedly by suicide achieved through drinking a cocktail of champagne and cocaine. His ashes are conserved in the non-Catholic cemetery of Capri. His friend, Nino Cesarini, returned to Rome.

==''Lord Lyllian''==
''Lord Lyllian'', published in 1905, is one of d'Adelswärd-Fersen's more important novels, satirizing the scandal around himself in Paris, with touches of the Oscar Wilde affair thrown in for good measure. The hero, Lord Lyllian, departs on a wild odyssey of sexual debauchery, is seduced by a character who seems awfully similar to Oscar Wilde, falls in love with girls and boys, and is finally killed by a boy. The public outcry about the supposed Black Masses is also caricatured. The work is an audacious mix of fact and fiction, including four characters that are alter egos of d'Adelswärd-Fersen himself.

[[File:Akademos 1909.jpg|thumb|upright|''Akademos'' magazine cover]]

==''Akademos'' revue==
''Akademos. Revue Mensuelle d'Art Libre et de Critique'' (1909)<ref>See Mirande Lucien: Akademos. Jacques d'Adelswärd-Fersen et 'la Cause Homosexuelle'. Lille, Cahiers Gay-Kitsch-Camp, 2000 (152 pp.), which reprints some of the key articles of the magazine. ''Akademos'' itself is extremely rare nowadays.</ref> was d'Adelsward-Fersen's short-lived attempt at publishing a monthly literary journal. It was a periodical of a luxurious kind, each issue printed on several sorts of deluxe paper, with contributions by well-known authors, like [[Colette]], [[Henry Gauthier-Villars]], [[Laurent Tailhade]], [[Josephin Peladan]], [[Marcel Boulestin]], [[Maxim Gorky]], [[Georges Eekhoud]], [[Achille Essebac]], [[Claude Farrère]], [[Anatole France]], [[Filippo Tommaso Marinetti]], [[Henri Barbusse]], [[Jean Moréas]] and [[Arthur Symons]].

In each issue, as is clear from Fersen's letters to Georges Eekhoud,<ref>Patrick Cardon: Dossier Jacques d'Adelswärd-Fersen. Lille, Cahiers Gay-Kitsch-Camp, 1993. P. 59-67</ref> a [[homosexuality|homosexual]] element was carefully introduced: a poem, an article, or a hint in the magazine's serial ''Les Fréquentations de Maurice'' by Boulestin. As a magazine with homosexual agenda it was the first of its kind in the [[French language]], although only about 10% of ''Akademos'' may be counted as homosexual. In its 'gay' content it trod similar ground to that of the [[Germany|German]] journal, ''[[Der Eigene]]'', published between 1896 and 1931 by [[Adolf Brand]]. This is not a coincidence, as d'Adelswärd-Fersen studied the German publications that tried to push for the social acceptance of homosexuality before launching ''Akademos''. Also he corresponded with Brand and [[Magnus Hirschfeld]].

''Akademos'' lasted only one year—there were twelve monthly issues, amounting to some 2000 pages. Perhaps its production costs were too great; but in a letter to Eekhoud Fersen complained of the lack of interest of the press and the public;<ref>Cardon p. 66-67</ref> and a general hostility from press or society cannot be ruled out.

==See also==
{{Portal|Poetry|LGBT}}
*[[Villa Lysis]]

==References==
{{reflist}}

==Further reading==

===Books by Jacques d'Adelswärd-Fersen===

*''Conte d'amour'' (1898), poetry
*''Chansons légères'' (1900), collection of poetry
*''Musique sur tes lèvres (Ebauches et Débauches)'' (1901)
*''L'Hymnaire d'Adonis: à la façon de M. le marquis de Sade'' (1902)
*''Notre-Dame des mers mortes (Venise)'' (1902)
*''Les cortèges qui sont passés'' (1903)
*''L'Amour enseveli: poèmes'' (1904)
*''Lord Lyllian'' (1905) : novel ; republished Montpellier (France) QuestionDeGenre/GKC, 2011 with a preface by Jean de Palacio and postface by Jean-Claude Féray
*''Ainsi chantait Marsyas...'' (1907)
*''Une jeunesse'' (1907)
*''Le baiser de Narcisse'' (1907): novel; republished in 1912 with illustrations by Ernest Brisset (1872–1923)
*''Et le feu s’éteignit sur la mer'' (1909)
*''Hei Hsiang (Le parfum noir)'' (1921)

<gallery>
File:Lord Lyllian cover.jpg|Cover of ''Lord Lyllian''
File:Baiser narcisse fersen couverture I.jpg|Cover of ''Le baiser de Narcisse''
File:Baiser narcisse fersen titre.jpg|Title page
File:Baiser narcisse fersen page.jpg|Beginning of a chapter
File:Baiser narcisse fersen XVI.jpg|Illustrations
File:Baiser narcisse fersen III.jpg
File:Baiser narcisse fersen VIII.jpg
File:Baiser narcisse fersen XIV.jpg
File:Hei Hsiang cover.jpg|Cover of ''Hei Hsiang''
</gallery>

{{Commons category-inline|Books by Jacques d'Adelswärd-Fersen}}

===Biographical===
* [[Jacques Perot]] «Le destin français d'une famille suédoise : les barons Adelswärd», Bulletin du musée Bernadotte no 26, 1986, p. 13-29
* Patrick Cardon, ed.: ''Dossier Jacques d'Adelswärd-Fersen'' (1993. Lille, Cahiers Gay-Kitsch-Camp)
* [[Norman Douglas]]: ''Looking Back An Autobiographical Excursion'' (1933), p. 358-366
* [[Wolfram Setz]], ed.: ''Jacques d'Adelswärd-Fersen – Dandy und Poet'' (2006. Bibliothek Rosa Winkel) ISBN 3-935596-38-3
* James Money: ''Capri : Island of Pleasure'' (1986)
* Robert Aldrich: ''The Seduction of the Mediterranean'' (1996. Routledge), p. 124-130 and 243-244 ISBN 0-415-09312-0

===Fictionalized===
* [[Edwin Cerio]]: 'Il Marchese di Pommery', c. 1927
* [[Alfred Jarry]]: ''[[La Chandelle verte]]'', 1969
* [[Compton Mackenzie]]: ''[[Vestal Fire]]'', 1927
* [[Xavier Mayne]]: 'Out of the Sun', 1913
* [[Roger Peyrefitte]]: ''[[L'Exilé de Capri]]'', 1959

==Film==
* ''[http://www.ferryradax.at/film/Filmographie/Unter/29.htm Capri – Musik die sich entfernt, oder: Die seltsame Reise des Cyrill K.]'', 1983. — Made-for-TV movie directed by [[Ferry Radax]] for the [[Westdeutscher Rundfunk|WDR]] featuring d'Adelswärd-Fersen, Nino Cesarini, and a lot of other historical Capri celebrities.

* Music video of neo soprano, Nicole Renaud, singing Baron Fersen's poem, "Mon Coeur est un Bouquet ...". Shot in super 8 film at Villa Lysis, Capri, by Karine Laval

==Music==
The lyrics of the song "Les Amants solitaires", by French [[soprano]] Nicole Renaud consists of four poems by Baron Fersen.

==External links==
{{Commons category}}
*[http://www.quintes-feuilles.com/wp-content/uploads/2014/08/Fersen-engelsill.pdf Will H.L. Ogrinc, ''Frère Jacques. A shrine to love and sorrow. Jacques d'Adelswärd-Fersen (1880-1923). Third, revised edition'']. Article with extensive bibliography
*[http://www.ucm.es/info/especulo/numero37/adfersen.html Article about the book "L'hymnaire d'Adonis" of Jacques d'Adelswärd-Fersen] {{es icon}}
*[http://www.pbase.com/adalberto_tiburzi/capri_villa_lysis_ Pictures of Villa Lysis today]
*http://www.noveporte.it/dandy/dandies/fersen.htm
*http://runeberg.org/adelskal/1923/0013.html

===Digitized books===
*[http://gallica.bnf.fr/Search?ArianeWireIndex=index&p=1&lang=EN&q=adelsw%C3%A4rd-fersen Scans of books by d'Adelswärd-Fersen] at [[Gallica]] digital library {{fr icon}}
*[http://archiveshomo.info/documents/akademos/couverture.htm The premiere issue of ''Akademos''] {{fr icon}}
*[http://gallica.bnf.fr/ark:/12148/bpt6k5425555r.image.langEN.r=akademos Issues #7 through #12 of ''Akademos''] at [[Gallica]] digital library {{fr icon}}

{{Capri topics}}

{{Authority control|VIAF=59117742}}

{{Persondata 
| NAME =Adelsward-Fersen, Jacques D'
| ALTERNATIVE NAMES =Adelsward
| SHORT DESCRIPTION = Novelist, poet
| DATE OF BIRTH = February 20, 1880
| PLACE OF BIRTH = [[Paris]], France
| DATE OF DEATH = November 5, 1923
| PLACE OF DEATH = [[Capri]], Italy
}}
{{DEFAULTSORT:Adelsward-Fersen, Jacques D}}
[[Category:1880 births]]
[[Category:1923 deaths]]
[[Category:Writers from Paris]]
[[Category:20th-century French poets]]
[[Category:Gay writers]]
[[Category:LGBT writers from France]]
[[Category:French novelists]]
[[Category:Poets who committed suicide]]
[[Category:Capri, Campania]]
[[Category:LGBT rights activists from France]]
[[Category:LGBT poets]]
[[Category:LGBT novelists]]

Pederasty in the Renaissance

2015-04-06T01:29:39Z

Haiduc: Yes,another deletion from Wikipedia. Yes, it needed work, and still does.

The Renaissance was a period that saw a rediscovery or renewed interest in the philosophy and art of the Classical period. It also saw a lot of oppression of homosexual and pederastic expressions of attraction by the [[Roman Catholic Church]] especially through the machinery of the [[Inquisition]], most infamously the [[Spanish Inquisition]]. However the Church could not repress all expressions of pederastic desire. One of the most famous examples is a [[tongue-in-cheek]] philosophic defense of the practice was provided by [[Antonio Rocco]], in his infamous ''L'Alcibiade, fanciullo a scola ([[Alcibiades the Schoolboy]]'' in English) which tells about a schoolmaster gradually seducing and overcoming his handsome pupil's objections to carnal relations. However given the tongue-in-cheek nature of the writing, it can look unclear if it is meant to be a satire or genuine under the pretense of a joke. This may be why it was possible for it to be written during the oppression of the Catholic Church.

==The Church==

At the same time, the [[Roman Catholic Church]], working through the [[Inquisition]] courts as well as through the civil judiciary, used every means at its disposal to fight what it considered to be the "corruption of sodomy". Men were fined or jailed; boys were flogged. The harshest punishments, such as burning at the stake, were usually reserved for crimes committed against the very young, or by violence. Not infrequently this was an internecine struggle, as those pursued were often enough men of the cloth.{{Citation needed|date=September 2007}} At the time of the [[Fifth Council of the Lateran]] the "monkish canonist" Bermondus Choveronius attacked pederasty,{{Citation needed|date=September 2007}} claiming that because of the diversion of seed from procreation a pederast "destroys the whole human race."

==Florentine pederasty==

[[Florence]] was famed for its widespread homosexual culture, which manifested as a normative pederasty involving boys between the ages of thirteen and eighteen in relationship with adult men.<ref>At the margins: minority groups in premodern Italy By Stephen J. Milner; p62</ref> This reputation was so much that in 1432 the city established "Gli Ufficiali di Notte" (The Officers of the Night) to root out the practice of sodomy. From that year until 1502, the number of men charged with sodomy numbered greater than 17,000, of which 3,000 were convicted. However this number also includes heterosexual sodomy.

This also gave rise to a number of proverbs illuminating the views of the common people towards the practice. Among them are ''If you crave joys, tumble some boys.'' <ref>Florentine proverb, ca. [[1480]]. After [[Sabadino degli Arienti]] in ''Le Porretane.''Michael Rocke, ''Forbidden friendships: Homosexuality and Male Culture in Renaissance Florence,'' Oxford, 1996; p.87</ref>

This reputation is also reflected in the fact that the Germans adopted the word ''Florenzer'', when they were talking about a pederast.<ref>Rocke, Michael, (1996), ''Forbidden Friendships: Homosexuality and male Culture in Renaissance Florence'', ISBN 978-0195122923</ref><ref>Ruggiero, Guido, (1985), ''The Boundaries of Eros'', ISBN 978-0195056969</ref> The Neapolitans on the other hand when speaking of pederasty, called it ''Il vizio inglese,'' "the English vice".<ref>R. F. Burton, ''Terminal Essay''</ref>

== See also ==

{{Commons category|Pederasty}}

{{Wikiquote|Pederastic proverbs}}

*[[Historical pederastic couples]]

*[[Platonic love]]

==Notes==

{{reflist}}

{{LGBT}}

[[Category:Gender studies]]

[[Category:History of pederasty|Renaissance]]

[[Category:Pederasty in the Renaissance| ]]

[[Category:Pre-modern Catholic sex abuse cases]]

Erastes (Ancient Greece)

2015-04-06T01:18:04Z

Haiduc: Yet another arbitrary Wiki delete. This was a bit trickier to recover.

[[Erastes (dictionary)]]

[[Image:Pederastic courtship Louvre CA3096.jpg|thumb|340px|right|Pederastic courtship scene; 6th c. Attic black-figure kylix. [[Louvre]], Paris.]]

[[File:Tomb of the Diver symposium.jpg|thumb|right|250px|<center>''Erastes'' and ''eromenos'' in a [[symposium]] scene from the [[Tomb of the Diver]] in [[Paestum]] (North wall - detail)</center>]]

In [[ancient Greece]], the '''''erastes''''' ({{Polytonic|ἐραστής}}, "lover") (pl.: ''erastae)'' was an adult male involved in a [[Pederasty in ancient Greece|pederastic relationship]] with an adolescent boy called the ''[[eromenos]]''. ''Erastes'' was in particular an [[Ancient Athens|Athenian]] term for this role. Other terms were, in [[History of Sparta|Sparta]], ''eispnelas,'' "inspirer," and in [[History of Crete|Crete]], ''philetor,'' "befriender."

The word was also used as a general term for any male admirer courting a particular boy, even if he had not been accepted by the boy as a bona fide lover.

==Characteristics of the role==

Iconographic representations of pederastic couples usually–but not always–depict the ''erastes'' as bearded, while the ''eromenos'' is always beardless. However, the ''erastes'' was typically not yet of marriageable age, roughly between twenty and thirty. Wide differences in age were considered an obstacle to such relationships, as evidenced by Aristotle's assertion that [[Solon]] could not have been the ''erastes'' of [[Peisistratos (Athens)|Pisistratus]] as the difference in age between the two was too great (ca. 31 years).<ref>"It is evident from this that the story is mere gossip which states that Pisistratus was the youthful favourite of Solon and commanded in the war against Megara for the recovery of Salamis. It will not harmonize with their respective ages, as any one may see who will reckon up the years of the life of each of them, and the dates at which they died." Aristotle, ''The Athenian Constitution'' Tr. Sir Frederic G. Kenyon</ref>

When the relationship had a sexual aspect, the ''erastes'' was the active partner, and the love-making is usually depicted as frontal, standing up, and [[Intercrural sex|between the thighs]]. In [[Greek mythology|mythology]] the ''erastes'' was exemplified by deities such as [[Zeus]] and [[Apollo]] and heroes such as [[Hercules]] and [[Orpheus]].

A number of ancient sources, such as [[Plato]]'s ''[[Phaedrus (Plato)|Phaedrus]]'' and [[Aeschines]]' ''[[Against Timarchos]]'' indicate that the ideal ''erastes'' was restrained in his relations with his beloved, and his love was an expression of his generosity and sympathy. He is contrasted to the man who hires boys for his pleasure and "behaves grossly" with them, the mark of an abusive and uneducated person.<ref>Aeschines, ''Against Timarchos'' tr. Nick Fisher (2001) p.103</ref> Xenophon also comments, incidentally, on one of the characteristics of the ideal ''erastes'', indicating that such a man would hide nothing concerning the boy from the father of that youth.<ref>Xenophon, ''Symposium;'' VIII.11</ref>

In some states he was the one who initiated the love affair by courting or ritually kidnapping the boy, while in others, such as Sparta, it was the youth who requested the relationship. While the practice of pedagogic pederasty was encouraged and valorized, it seems to have been optional for the adult in all cities save Sparta, where it was mandated by law.

''Erastai'' are often described as exerting a great deal of effort to attract the attention and the sympathy of an ''eromenos''. This task often led to street fights with other suitors, family arguments, outrageous behavior like sleeping on the boy's stoop, writing of love poems, bestowing of gifts, and at times outright coercion.

Among the typical gifts given by an ''erastes'' to an ''eromenos'' are pets such as birds. Of these

[[Aristophanes]] asserts: "Lovers give noble birds to their beloveds."<ref>''Suda,'' a643 [http://www.stoa.org/sol-bin/search.pl?db=REAL&search_method=QUERY&login=guest&enlogin=guest&user_list=LIST&page_num=1&num_per_page=100&searchstr=sexuality]</ref>

===Responsibilities===

The function of the ''erastes'' was to love and educate — or see to the education of — the youth. The nature of that education varied with the culture of their respective polis, but generally was grounded in the physical culture of the [[Gymnasium (ancient Greece)|gymnasium]], which included athletics and military training as well as philosophical and musical studies. ''Erastes'' would often make a contract or promise to present to their intended(s)'s parents the exact limits and terms of the relationship.

Another responsibility often consisted in managing the financial affairs of the youth, especially if, as often happened, he was fatherless, when the ''erastes'' would often have control of the estate until the youth came of age. At times this led to abuses and accusations of mismanagement and outright theft, as in the case of [[Demosthenes#Accusations concerning personal life|Demosthenes]] and his ''eromenos'' Aristarchus.<ref>Aeschines, op.cit.</ref> The ''erastes'' was generally an influential citizen, involved in the social and political life of his ''[[polis]]'', often married and a ''[[pater familias]]'', and enjoying a certain financial ease.

Taking on the responsibilities of a pederastic relationship was not inexpensive, in particular at the time of the festivities which were mandated by tradition. In [[Cretan pederasty|Crete]] this entailed a banquet and a number of ritual gifts: an ox, to sacrifice to [[Zeus]]; a military outfit, signifying the attainment of warrior status by the ''eromenos''; and a chalice symbolizing the youth's empowerment to attend symposia — as well as possible religious and ritual roles. It was not uncommon for friends of the ''erastes'' to contribute to the expenses, the celebration uniting the friends of both partners, much like a modern major family event.

While the ideal pederastic bond was constructed as an act of generosity by the lover towards the beloved, the lover's cultivation of arete seems to have benefited himself as well as his young charge. According to Xenophon, it is self-evident that "any man, within the sight of his ''eromenos'', excels himself and avoids doing or saying things which are base or cowardly so that he may not be seen by him."<ref>Xenophon, ''Cynegeticus;'' 12:20</ref>

==Political metaphor==

The figure of the ''erastes'' as benefactor of his ''eromenos'' was entrenched in the minds of the Athenians to such an extent that political leaders made use of the role of the ideal ''erastes'' vis-a-vis his ''eromenos'' to symbolize the ideal relationship between a citizen and the polis. That figure of speech occurs in two separate instances. ''Erastes'' would on many occasions make a contract or promise with his intended or intendeds parents setting the limits and terms of the relationship.

[[Pericles]], a man who seems to have abstained from relationships with boys and loved women deeply, used the model of the ''erastes'' as an example for Athenians to follow in their relationship with their own city. In a funeral speech ascribed to him by [[Thucydides]] he exhorts the Athenians to "gaze day after day on the power of the city and become her ''erastai''," interpreted to mean that "citizen-soldiers" should behave towards Athens like boyfriends, ''erastai'': i.e. love the city without calculation, more than life itself.<ref>James Davidson, "Mr and Mr and Mrs and Mrs" in ''London Review of Books'' June 2, 2005[http://www.lrb.co.uk/v27/n11/davi02_.html] accessed Oct 1, 2007</ref>

In another instance, presented as a parody of the first and explored as such by [[Aristophanes]] in ''[[The Knights]]'', the politician [[Cleon]] also styles himself as ''erastes'' to the ''demos''. The reversal, in which only the orator casts himself in the role of ''erastes'', is played for its full comic potential when, later in the play, the character Demos, representing the people, is chided for being overeager for Cleo's love, and for being naive as the lover, "in return, cheated and left."<ref>Aristophanes, ''The Knights'' 1340-44</ref><ref>Sara Monoson, ''Plato's Democratic Entanglements: Athenian Politics and the Practice of Philosophy''p.87</ref>

==Notes==

{{reflist}}

==See also==

*[[Eromenos]]

*[[Mentoring]]

*[[Pederasty in ancient Greece]]

==External links==

*[http://links.jstor.org/sici?sici=0090-5917%28199405%2922%3A2%3C253%3ACAEEIA%3E2.0.CO%3B2-5&size=LARGE&origin=JSTOR-enlargePage Sara Monoson, "Citizen as Erastes: Erotic Imagery and the Idea of Reciprocity in the Periclean Funeral Oration"]

[[Category:Pederasty in ancient Greece]]

[[Category:Pederasty in ancient Greece]]

[[Category:History of education]]

[[br:Erastes]]

[[es:Erastés]]

[[fr:Éraste]]

[[it:Erastes]]

[[he:אראסטס]]

[[pt:Erastes]]

[[sh:Erast]]

[[sr:Ераст]]

Eromenos

2015-04-06T01:11:49Z

Haiduc: Another capricious deletion from our dear Wikipedia.

[[Eromenos (dictionary)]]

[[Image:Symposiumnorthwall.jpg|thumb|400px|[[Symposium]] scene — men reclining with their ''eromenoi'', and playing [[kottabos]]. From the [[Tomb of the Diver]], [[Paestum]]]]

In the [[Pederasty in ancient Greece|pederastic tradition]] of [[Athens|Classical Athens]], the '''''eromenos''''' ([[Greek language|Greek]] ἐρώμενος, pl. ἐρώμενοι, "eromenoi") was an [[adolescence|adolescent]] boy who was in a love relationship with an adult man, known as the ''[[erastes]]'' (ἐραστής).

The term for the role often varied from one ''[[polis]]'' to another. In Athens, the ''eromenos'' was also known as the ''paidika;'' in Sparta they used ''aites'' (hearer), a term also used in [[Thessaly]];<ref>R. Burton, "Terminal Essay" N.12</ref> in Crete the boys were known as ''kleinos'' (glorious) and if they had fought in battle with their lover, as ''parastathenes'' (one who stands beside).

[[:Category:Pederasty in ancient Greece]]

The ideal ''eromenos'' - as well as his ''erastes'' - was expected to be ruled by the principles of ''enkrateia,'' or "self-mastery," which presumed an attitude of moderation and self-restraint in all matters.

==Characteristics of the role==

The youth was expected to put up resistance to the entreaties of the various ''erastai'' seeking to win his affection, in order to test their seriousness of purpose, and to choose the most deserving. As a result, in Attica, ''eromenoi'' were assiduously courted, and were the object of street fights and arguments among the young men vying for their affection.<ref>Aeschines, "Against Timarchos"</ref> Some of the ''eromenoi'' moved in with their lovers, with whom they lived for some period of time, usually until coming of age. Many ''erastes''/''eromenoi'' relations broke apart after the young partner became of age. Some stayed together as full time lovers, but not the majority.

The Greeks recognized and valued that time in the life of a boy when he was considered to be ripe for loving; the Greek word used to describe such a boy was ''hôraios'', meaning "in season" or "in bloom".<ref>Xenophon, ''Memorabilia'' 1.3.8-14</ref> ''Eromenoi'' were generally males aged twelve to seventeen.<ref>Amy Richlin, "sexuality", in [[Oxford Classical Dictionary|''Oxford Classical Dictionary'']], 3rd ed., 1996, p. 1399.</ref> Though the ''eromenos'' was valued for his beauty, he was valued even more for his modesty, industriousness and courage. In [[Plato]]'s ''[[Symposium (Plato)|Symposium]]'', the character Aristophanes says that the ''eromenoi'' who "love men and enjoy lying with men and being embraced by men" are not shameless, but rather "the best of boys and lads, because they are the most manly in their nature" (191e-192a). (Though this may have been a view held by aristocratic Athenians of Plato and Aristophanes' type, the nature of Platonic dialogues makes it uncertain whether it was actually held by either Plato or Aristophanes themselves.)

The ''eromenos'' was typically portrayed as undergoing [[pedagogy|pedagogical training]] and while he typically was also the object of affection and passion, he was not necessarily sexually engaged. When present, sexual expression is depicted in the iconography as having consisted primarily of fondling and [[intercrural sex]]. [[Anal sex]] appears to have been less common, yet frequent enough to be a topic of comedy, and of criticism based on the opinion that it was a practice which was shameful<ref>[[Aesop]], "Zeus and Shame" (Perry 109, Chambry 118, Gibbs 528), in ''Fables''</ref> and risked feminizing the boys who grew to like it.

Upon reaching the age of maturity (ca. eighteen years), the ''eromenos'' would cut his long hair and become eligible for taking on the role of ''[[erastes]]'' and courting and winning an ''eromenos'' of his own. {{Fact|date=July 2007}}

''Eromenos'' is traditionally translated into [[English language|English]] as "beloved", although this is not a perfect match for the concept.

==Notes==

<div class="references-small">

<references/>

</div>

==See also==

*[[Athenian pederasty]]

*[[Erastes]]

*[[Mentoring]]

*[[Pederasty in ancient Greece]]

*[[Catamite]]

[[Category:History of education]]

[[Category:Pederasty in ancient Greece]]

[[br:Eromenos]]

[[de:Eromenos]]

[[es:Erómeno]]

[[fr:Éromène]]

[[it:Eromenos]]

[[he:ארומנוס]]

[[pt:Eromenos]]

[[sh:Eromenos]]

[[sv:Eromenos]]

Spartan pederasty

2015-04-06T00:59:09Z

Haiduc: Another article of mine stupidly and vengefully deleted from Wikipedia.

[[Image:Hyakinthos.jpg|thumb|250px|[[Zephyrus]] and [[Hyacinth (mythology)|Hyacinthus]], the latter was a patron hero of pederasty in Sparta. Attic red-figure cup from Tarquinia, c. 490-480 BCE.]]

'''Spartan pederasty''', the traditional intimate and pedagogic friendship between a man and an adolescent boy, a custom held in common with other [[Dorians|Dorian]] tribes, is thought to have either been introduced at the time of the Dorian invasion, around 1200 B.C., or to have been instituted in the seventh century B.C. in emulation of that in [[Crete]], which had evolved in response to population pressure.{{Citation needed|date=January 2008}} [[Sparta]] is thought to be the first city to practice [[Nudity in sport|athletic nudity]], which evolved in parallel with formal [[pederasty|pederastic]] practices.<ref>Thomas F. Scanlon, "The Dispersion of Pederasty and the Athletic Revolution in Sixth-Century BC Greece," in ''Same-Sex Desire and Love in Greco-Roman Antiquity and in the Classical Tradition of the West,'' ed. B. C. Verstraete and V. Provencal, Harrington Park Press, 2005, pp.64-70</ref>

==Structure==

The [[Sparta]]ns believed that the love of an older, accomplished aristocrat for an adolescent boy was essential to his formation as a free citizen. The education of the ruling class was thus founded on pederastic relationships, required of each citizen.<ref>Erich Bethe,''Die dorische Knabenliebe: ihre Ethik und ihre Idee,'' 1907, 441, 444</ref>{{Verify source|date=September 2008}} The [[ephors]] fined any eligible man who did not love a boy, because, despite his own excellence, he failed to make a beloved “similar to himself.”<ref name="Aelian, Var. Hist., III.10">Aelian, ''Var. Hist.,'' III.10</ref> Likewise, for a boy it was a disgrace to not find a lover,<ref>Cicero, ''De Rep.,'' iv. 3</ref>. By the time they reached the age of twelve "there was not any of the more hopeful boys who did not have a lover to bear him company."<ref name="Plutarch, Lives, Lycurgus">Plutarch, ''Lives,'' "Lycurgus"</ref>

In Sparta, like in most other Greek [[polis|city-state]]s, the man first had to win the affection of the boy he sought, and it was the boy’s right to choose his lover. But in Sparta, his freedom was not complete. If two men, both reputable but one rich and the other poor, courted him, and he settled on the wealthier of the two, he was fined by the ephors for his greed.<ref name="Aelian, Var. Hist., III.10"/> As for the men, if two different men both loved one boy, instead of becoming rivals they forged a friendship between themselves, and "worked together to make the boy the best he could be."<ref>Plutarch, ''Lycurgus,'' 18.4</ref> Another characteristic that set Spartan boys apart from other Greek youths was that they were the ones to request to be mentored.<ref name="Aelian, Var. Hist., III.12">Aelian, ''Var. Hist.,'' III.12</ref>

==Erotic aspects==

Though [[Plato]] in his ''Laws'' implies otherwise in asserting that the Spartan custom of males taking sexual pleasure with other males was {{Polytonic|''''παρά φύσιν''''}} "beyond nature"<ref>Plato, ''Laws,'' 636b</ref>, many ancient writers held that Spartan pederasty was chaste, though still erotic. [[Lycurgus (Sparta)|Lycurgus]] decreed that if someone, being himself an honest man, admired a boy's soul and tried to make of him an ideal friend without reproach and to associate with him, he approved, and believed in the excellence of this kind of training. But if it were clear the attraction lay in the boy's bodily beauty, he banned the connection as an abomination; and thus he mandated that "erastes should abstain from boys just as parents abstain from sexual intercourse with their own children." This system, implies [[Xenophon]], produces the most modest, trustworthy and self-controlled men in all of Greece. <ref>Xenophon, ''Constitution of the Lacedaemonians,'' II.13-14</ref>

Those who hold that carnal relations were excluded nevertheless depict the relations as sensual. Januarius Nepotianus, for example, holds that the Lacedemonians permitted kisses and sleeping together as long as the two were separated by a sheet.<ref>Januarius Nepotianus, XV.20</ref>

[[Plutarch]] also describes the relationships as chaste, and states that it was as unthinkable for a lover to sexually consummate a relationship with his beloved as for a father to do so with his own son. In the same vein, [[Cicero]] asserted that, "The Lacedaemonians, while they permit all things except outrage (''stuprum'', = Greek [[hubris]], referring here to [[anal intercourse]])<ref>[[John Addington Symonds]], ''A Problem in Greek Ethics,'' V; 1883</ref> in the love of youths, certainly distinguish the forbidden by a thin wall of partition from the sanctioned, for they allow embraces and a common couch to lovers.' <ref>Cicero, ''De Rep.,'' iv. 4</ref> Aelian goes even farther, stating that if any couple succumbed to temptation and indulged in carnal relations, they would have to redeem the affront to the honor of Sparta by either going into exile or taking their own lives.<ref name="Aelian, Var. Hist., III.12"/>

The construction of Spartan pederasty as exclusively chaste conflicts with epigraphic writings found on the island of [[Thera]] in 1898, an island colonized by the Spartans. These are graffiti, preserved on the rocks of a cliff in the vicinity of what became a [[Gymnasium (ancient Greece)|gymnasium]]. They record sexual conquests, always of one male over another<ref>William A. Percy, ''Pederasty and Pedagogy in Ancient Greece,'' Chicago, 1996; p.31</ref>. E.g.:

IG 12(3).538b {{Polytonic|Ἀμο[τ]ίωνα ὦιπ<h>ε Κρίμων [τ]ε(ῖ)δ[ε]}} "Krimon fucked Amotion here" (the verb {{Polytonic|οἴφω}} is exclusively physical). Thera, however, was also influenced by Crete, a culture which did not privilege non-sexual relationships.<ref>Ibid. p.53 N.36</ref> The alleged sexual indulgence of Spartan pederasty was a running gag in the repertoire of Athenian comedians, and the verb λακωνίζω / lakōnízō ("to do it the Lacedaemonian way"; literally, "to [[Laconia|laconize]]") took on the meaning of "to sodomize." It is not clear to what extent this is a reflection of the enmity between Athens and Sparta.

===Military aspects===

Pederasty and military training were intimately connected in Sparta, as in many other cities. The Spartans, claims [[Athenaeus]] <ref>Athenaeus of Naucratis, ''The Deipnosophists,'' XIII: Concerning Women</ref> sacrificed to [[Eros (mythology)|Eros]] before every battle: "Thus the Lacedaemonians offer preliminary sacrifices to Eros before the troops are drawn up in battle-line, because they think that their safe return and victory depend upon the friendship of the men drawn up." However, unlike other cities which stationed lovers side by side in battle to encourage each to fiercer efforts, Spartan youths were so well trained that they fought nobly regardless of where they were positioned.<ref>Xenophon, ''Symposium,'' 8.35</ref>

The lover was responsible for the boy's training. An anecdote relates the story of a Spartan magistrate who was fined by the city because his beloved had cried out while he was fighting, which was considered to be a sign that the young man was overly effeminate and had therefore not been properly educated by his distinguished lover.<ref name="Plutarch, Lives, Lycurgus"/> And while the ephors were lenient with a youth who committed a misdemeanor, they made sure to punish his lover, since it was his responsibility to watch and control his beloved.<ref name="Aelian, Var. Hist., III.10"/>

=== Females === 

Similar to the case of the young men, it was expected that women engaged in romantic relationships with girls as well. As it is the case with the life of women in general, sources are much rarer in the case of the institutionalised [[lesbian]] love. Plutarch writes, "And though this sort of love [i.e. pederasty] was so approved among them, that the most virtuous matrons would make professions of it to young girls, yet rivalry did not exist..."<ref>Plutarch ''Lycurgus'', 18.4 (transl. J. Dryden).</ref> The most explicit expression of the "female pederasty" is found in the choral lyric of [[Alcman]], composed in the 7th cent. BC. Here, girls' choruses express a very intense affection for their [[Coryphaeus|chorus leader]]:

:"For there will not be enough purple to defend oneself, nor a colourful snake of solid gold nor a Lydian diadem, the pride of the violet-eyed young girls, nor the hair of Nanno, nor godlike Areta nor Sylacis and Cleesisera; and you will not go home to Aenesimbrota and say: May Astaphis be mine, may Philylla look at me, or Damareta or lovely Ianthemis. No, it is Hagesichora that torments me."<ref>Alcman, fr. 1, vv. 64-77, transl. [http://alkman.georgehinge.com/chorus.html Hinge]; cf. also C. Calame, ''Chœurs des jeunes filles'', 1977, vol. 2, pp. 86-97.</ref>.

There is probably an age difference between Hagesichora ("chorus-leader") and the other girls. We cannot know if there was also a physical side to this love. At any rate, the relationship is similar to the ones expressed in the lyrics of the contemporaneous [[poetess]] [[Sappho]] from [[Lesbos Island|Lesbos]]. Furthermore, it must be kept in mind that exactly because the girls have not composed the song themselves, the love expressed in the text was expected and encouraged by the community as part of their initiation-rites.

==Festivals and religion==

The [[Hyacinthia]], the second most important Spartan festival, was celebrated in summer at [[Amyclae]]. It honored [[Hyacinth (mythology)|Hyacinthus]], the mythical young prince of Sparta and beloved of [[Apollo]]. The festivities continued for three days, with the first mourning the death of Hyacinthus and the last two celebrating his rebirth and the majesty of Apollo. It has been suggested that the cycle symbolizes the development of a youth in such relationships, in which he dies as a child in order to be reborn as an adult.

The [[Gymnopaedia]] were yearly Spartan dances by naked boys, with attendance originally restricted to married men.

[[Elacatas]] was another pederastic Spartan hero, held to have been one of the [[eromenos|eromenoi]] of [[Heracles]]. He was honored with a sanctuary and yearly games. The myth of their love is an ancient one.<ref>Sosibius, in [[Hesychius of Alexandria]]'s ''Lexicon'', per Sergent, 1986, p. 163</ref>{{Verify source|date=January 2008}}

==Notes==

{{reflist|2}}

== See also ==

{{Commons|Pederasty}}

*[[Agoge]]

*[[History of Sparta]]

*[[Pederasty in ancient Greece]]

*[[Homosexuality in ancient Greece]]

*[[LGBT themes in mythology]]

*[[Philosophy of Greek pederasty]]

== External links ==

[[Category:Ancient Greek culture]]

[[Category:Culture of Sparta|Pederasty]]

[[Category:Pederasty in ancient Greece]]

[[no:Spartansk pederasti]]

User talk:User4

2015-04-06T00:46:43Z

Haiduc: /* Thank you */ new section

Theban pederasty

2015-04-06T00:40:39Z

Haiduc: Another pederasty article deleted from Wikipedia by irate martinets.

'''Theban pederasty''' was a [[social institution]] by means of which [[upper class]] [[Thebes (Greece)|Theban]] adolescent boys were educated and entered into adult responsibilities through a love and sexual relationship with an adult aristocrat. It is thought to have either been introduced at the time of the original [[Dorians|Dorian]] invasion, around 1200 BCE, or in late Archaic times, shortly after 630 BCE, the time of its introduction in [[Crete]] according to another theory.

The custom was reflected in the religion, as indicated by the many myths with pederastic themes. It also was integral to the military life of the city, both in the training of warriors and in the prosecution of war.

==Mythology==



In [[Thebes (Greece)|Thebes]], the main polis in [[Boeotia]], a renowned center of [[Pederasty in ancient Greece|pederasty]], the practice was enshrined in the [[founding myth]] of the city. In this instance the story was meant to teach by counterexample: it depicts [[Laius]], a divine hero and one of the mythical ancestors of the Thebans, in the role of a lover who betrays the father and rapes the son, [[Chrysippus (mythology)|Chrysippus]]. For his double crime the gods meted out exemplary punishment, visited not only upon him, but upon his own son, [[Oedipus]], and his children. (In an apparent attempt to emphasize Laius' criminality, ancient artistic convention had his victim depicted not as an adolescent – the usual representation of beloved boys in Greek paintings on ceramic – but as a child, a reference to the contempt the Greeks had for men who pursued under-age boys). The tale of Laius and Chrysippus garnered Thebes the distinction of being, on the mainland, the "legendary font of Greek pederasty."<ref>William A. Percy, ''Pederasty and Pedagogy in Archaic Greece,'' 1996; p.133</ref>

Another Boeotian pederastic myth is the story of the hero [[Narcissus (mythology)|Narcissus]] of [[Thespiae]], a tale which, in its archaic form, was a cautionary myth teaching boys not to be cruel to their lovers.

[[Iolaus]] was another pederastic hero honored in Thebes. He was acknowledged there as the [[eromenos]] of [[Heracles]] and had a tomb erected in his honor, where lovers went to pledge their faith to each other and to the hero, and the lover presented the beloved with a set of armor when the younger came of age.<ref> Plutarch, Erotikos, 761d "And is it not a custom among you Thebans, Pemptides, for the lover to present the beloved with a complete suit of armor when he has come of age?"</ref> This shrine still stood in the second century CE.<ref>Pausanias, ''Guide to Greece,'' IX, 23.1</ref> The two [[Gymnasium (ancient Greece)|gymnasia]] in Thebes were dedicated one to Hercules and the other to Iolaus.<ref>Percy, 1996, p.134</ref> To honor the latter, the Thebans instituted a yearly athletic festival named the ''Iolaeia.''<ref>Pindar, ''Olympian Ode,'' VIII, 84</ref>

==History and practice==

Theban pederasty was not the result of the "disaster of Laius," but it was the Theban lawgivers who instituted pederasty as an educational device for boys, in order to "soften, while they were young, their natural fierceness," and to "temper the manners and characters of the youth." <ref>Plutarch, ''[http://classics.mit.edu/Plutarch/pelopida.html Life of Pelopidas]''</ref> Xenophon states that "among the Boeotians, man and boy live together, like married people."<ref>Xenophon, ''[http://ancienthistory.about.com/library/bl/bl_text_xenophon_lacedaemonians.htm Constitution of the Lacedaemonians]'' II.12</ref> <ref>ibid, ''[[Symposium (Xenophon dialogue)|Symposium]],'' 8.34</ref> Upon the boy's coming of age for military service, the lover presented him with all necessary weaponry.<ref>Plutarch</ref>

An early Theban lawgiver who was famed for his homoerotic attachment was [[Philolaus]], a Corinthian who settled in Thebes and who also had as his beloved the Olympic athlete [[Diocles]], another Corinthian. Their relationship was a lifelong one and may not have been pederastic.<ref>Aristotle, ''Politics,'' ii. 9</ref>

Towards the end of the Classical period of Theban history, [[Gorgidas]], a renowned statesman and general formed a military battalion consisting of one hundred and fifty pairs of men with their youthful lovers, known as the [[Sacred Band of Thebes]], which had the reputation of being unbeatable until they fell in battle against [[Philip II of Macedon|Philip II]] at [[Chaeronea]] in [[338 BCE]].

Contemporary (mostly Athenian) sources seem to indicate that pederasty in Thebes was freer than in other cities - indeed, unfettered - often referring to the Thebans as "Boeotian swine" for their rural ways.<ref>Pindar, ''Olympian Ode VI''</ref><ref>Plutarch, ''Moralia,'' 995</ref> In Plato's [[Symposium (Plato)|''Symposium'']], the character Pausanias explains that the Theban rules encourage boys to satisfy their lovers sexually, so as to save the men the bother of convincing the youths - allegedly more difficult for Thebans on account of their poor speaking skills. The comic and philosophical contexts of Plato's work, however, must be taken into account when considering the historical veracity of this claim.<ref>Plato, ''Symposium,'' 182 b1-b6</ref> Modern comparative studies suggest that this picture of Theban pederasty is inaccurate, a result of nationalist and xenophobic attitudes on the part of the writers.<ref>{{cite journal

| last =Hupperts

| first =Charles

| authorlink =

| coauthors =

| title =Boeotian Swine Homosexuality in Boeotia

| journal =Journal of Homosexuality

| volume =49

| issue =3/4

| pages =173–192

| publisher =Haworth Press

| date =November 22, 2005

| url =http://www.haworthpress.com/store/ArticleAbstract.asp?sid=7FJM9RRRWPMG8M2GMK8JR8NWVCV60KW7&ID=74210

| doi =

| id =

| accessdate = }}</ref>

[[Pindar]], a Theban poet who is one of the few primary sources on Theban pederasty, presents a more conventional view, in which athletics and sexual desire are closely linked. Likewise, the ceramic paintings seem to depict a range of practices similar to those shown on vases from [[Athens]] and [[Corinth]]. <ref>"Boeotian Swine: Homosexuality in Boeotia," by Charles Hupperts, in ''Same-Sex Desire and Love in Greco-Roman Antiquity and in the Classical Tradition of the West,'' ed. B. C. Verstraete and V. Provencal, Harrington Park Press, 2005, pp.180-190</ref>

==Famous lovers==

[[Epaminondas]] had two beloveds (''[[eromenos|eromenoi]]''), according to [[Plutarch]]: Asopichus, who fought together with him at the battle of Leuctra, where he greatly distinguished himself;<ref>Atheneus, ''Deipnosophists,'' [http://www.fordham.edu/halsall/pwh/athenaeus13.html 605-606]</ref> and Caphisodorus, who fell with Epaminondas at Mantineia and was buried by his side. <ref>Plutarch, ''Dialogue on Love'' (''Moralia'' 761)</ref><ref>Stephen O. Murray, ''Homosexualities'' p.42</ref><ref>"Yet it should be here noted that the military aspect of Greek love in the historic period was nowhere more distinguished than at Thebes. Epaminondas was a notable boy lover; and the names of his beloved Asopichus and Cephisodorus are mentioned by Plutarch." John Addington Symonds, ''A Problem in Greek Ethics;'' Ch. X; p. 35; University Press of the Pacific, Honolulu, 2002</ref>

==Notes==

<div class="references-small">

<references/>

</div>

== See also ==

{{Commons|Pederasty}}

*[[Thebes, Greece]]

*[[Pederasty]]

*[[Pederasty in ancient Greece]]

*[[Homosexuality in ancient Greece]]

*[[LGBT themes in mythology]]

*[[Philosophy of Greek pederasty]]

==References==

*''Greek Homosexuality,'' by [[Kenneth J. Dover]]; New York; Vintage Books, 1978, p.190ff. ISBN 0-394-74224-9

*''Eros adolescent: La pédérastie dans la Grèce antique,'' by F. Buffière, Les Belles Lettres, Paris, 1980, pp.95-101 and 261-266

*''Die Griechische Knabenliebe [Greek Pederasty]'', by Herald Patzer; Wiesbaden: Franz Steiner Verlag, 1982. In: Sitzungsberichte der Wissenschaftlichen Gesellschaft an der Johann Wolfgang Goethe-Universität Frankfurt am Main, Vol. 19 No. 1.

*''Homosexuality in Greek Myth,'' by [[Bernard Sergent]]; Beacon Press, 1986, pp.42-52. ISBN 0-8070-5700-2

*Percy, William A. [http://williamapercy.com/pub-Peder.htm ''Pederasty and Pedagogy in Archaic Greece''], Urbana and Chicago: University of Illinois Press, 1996, pp.133-138. ISBN 0-252-02209-2

*''Lovers' Legends: The Gay Greek Myths,'' by [[Andrew Calimach]]; Haiduk Press, 2001. ISBN 0-9714686-0-5

*''Homosexuality in Greece and Rome,'' by Thomas K. Hubbard; U. of California Press, 2003. [http://www.utexas.edu/courses/cc348hubbard/] ISBN 0-520-23430-8

*''Lovers' Legends Unbound,'' by Andrew Calimach et al.; Haiduk Press, 2004. ISBN 0-9714686-1-3

*"Boeotian Swine: Homosexuality in Boeotia," by Charles Hupperts, in ''Same-Sex Desire and Love in Greco-Roman Antiquity and in the Classical Tradition of the West,'' ed. B. C. Verstraete and V. Provencal, Harrington Park Press, 2005, pp.173-192

== External links ==

[[Category:Ancient Greek culture]]

[[Category:Pederasty in ancient Greece]]

[[es:Pederastia tebana]]

BoyWiki:Agora/6 April 2015

2015-04-06T00:35:53Z

Haiduc: Created page with "=Agora/6 April 2015= ==Doing a bit of work== I have been importing material from Wikipedia, mostly my own contributions there, some deleted, som..."

=[[BoyWiki:Agora/6 April 2015|Agora/6 April 2015]]=
==Doing a bit of work==
I have been importing material from Wikipedia, mostly my own contributions there, some deleted, some not. Please forgive me for not cleaning up the articles and importing the images as well. [[User:Haiduc|Haiduc]] ([[User talk:Haiduc|talk]]) 00:35, 6 April 2015 (UTC)

Robert Baden-Powell, 1st Baron Baden-Powell

2015-04-06T00:22:50Z

Haiduc: /* Sexuality */ Unfortunately, the main article on BP's sexuality has been deleted from Wikipedia, and this is only an early versionof the material that was its basis, before it was broken out of the main article now still at Wikipedia.

{{redirect|Baden-Powell|other meanings|Baden Powell (disambiguation)}}

{{Use British English|date=October 2012}}
{{Use dmy dates|date=October 2014}}
{{redirect-distinguish|Stephe|Steph|Stephie|Stephy|Stephen}}
{{Infobox military person
|honorific_prefix=[[The Right Honourable]]
|name=The Lord Baden-Powell
|honorific_suffix=[[Order of Merit|OM]] [[Order of St Michael and St George|GCMG]] [[Royal Victorian Order|GCVO]] [[Order of the Bath|KCB]]
|birth_date={{birth-date|df=yes|22 February 1857}}
|death_date={{death-date and age|df=yes|8 January 1941|22 February 1857}}
|birth_place=[[Paddington]], London, England
|death_place=[[Nyeri]], Kenya
|image=Baden-Powell USZ62-96893 (retouched and cropped).png
|image_size=200
|alt=Black and white photograph of a man in military uniform, with his medals pinned to the left side of his jacket. He is wearing a wide-brimmed hat and holding a walking stick in both hands.
|caption=Founder of [[Scouting]]
|nickname=B-P
|branch=[[British Army]]
|serviceyears=1876–1910
|rank=[[Lieutenant-General (UK)|Lieutenant-General]]
|commands={{plainlist|
* Chief of Staff, [[Second Matabele War]] (1896–1897)
* 5th [[Dragoon]] Guards in India (1897)
* Inspector General of Cavalry, England (1903)
}}
|battles=
* [[Anglo-Ashanti Wars]]
* [[Second Matabele War]]
* [[Siege of Mafeking]]
* [[Second Boer War]]
|awards=
* Ashanti Star (1895)<ref name="ashanti">{{cite web |title=Ashanti Campaign, 1895 |work=The Pine Tree Web |url=http://pinetreeweb.com/bp-ashanti.htm |accessdate=17 June 2009}}</ref>
* Matabele Campaign, [[British South Africa Company Medal]] (1896)<ref name="bsca">{{cite web |title=Matabele Campaign |work=The Pine Tree Web |url=http://pinetreeweb.com/bp-matabele.htm |accessdate=2 December 2006}}</ref>
* [[Queen's South Africa Medal]] (1899)<ref name="qsam">{{cite web |url=http://pinetreeweb.com/bp-qsam.htm |work=The Pine Tree Web |title=Queen's South Africa Medal |accessdate=2 December 2006}}</ref>
* [[King's South Africa Medal]] ( 1902)<ref name="ksam">{{cite web |title=Kings's South Africa Medal |work=The Pine Tree Web |url=http://pinetreeweb.com/bp-ksam.htm |accessdate=2 December 2006}}</ref>
* Boy Scouts [[Silver Wolf]]
* Boy Scouts [[Silver Buffalo Award]] (1926)<ref name="congress-bsa">{{cite web |title=Silver Buffalo Awards |publisher=Boy Scouts of America |date=2014 |url=http://www.scouting.org/About/FactSheets/Silver_Buffalo.aspx}}</ref>
* World Scout Committee [[Bronze Wolf]] (1935)<ref name="wolf">{{cite web |title=The Library Headlines |work=ScoutBase UK |url=http://www.scoutbase.org.uk/library/hqdocs/headline/981113aa.htm |accessdate=2 December 2006}}</ref>
* Grand Cross of the Order of Dannebrog, Denmark (1921)
* Großes Dankabzeichen des ÖPB (1927)
* Großes Ehrenzeichen der Republik am Bande (1931)
* Goldene Gemse (1931)
* Grand-Cross in the [[Order of Orange-Nassau]] (1932)
* [[Order of Merit]] (1937)
* [[Wateler Peace Prize]] (1937)
* [[Order of St Michael and St George]]
* [[Royal Victorian Order]]
* [[Order of the Bath]]
|laterwork=Founder of the international Scouting Movement; writer; artist
|signature=Baden-Powell_signature.svg
}}

'''Robert Stephenson Smyth Baden-Powell, 1st Baron Baden-Powell''', {{post-nominals|country=AUS|size=100%|OM|GCMG|GCVO|KCB}} ({{IPAc-en|ˈ|b|eɪ|d|ən|_|ˈ|p|oʊ|.|əl}} [[List of names in English with counterintuitive pronunciations#Surnames|Baden as in maiden; Powell as in Noel]]) (22 February 1857 – 8 January 1941), also known as '''B-P''' or '''Lord Baden-Powell''', was a [[Lieutenant-General (United Kingdom)|lieutenant-general]] in the [[British Army]], writer, founder of the [[Scouting|Scout Movement]] and first [[Chief Scout (The Scout Association)|Chief Scout]] of [[The Scout Association|The Boy Scouts Association]].

After having been educated at [[Charterhouse School]] in Surrey, Baden-Powell served in the [[British Army]] from 1876 until 1910 in India and Africa. In 1899, during the [[Second Boer War]] in South Africa, Baden-Powell successfully defended the town in the [[Siege of Mafeking]]. Several of his military books, written for military [[reconnaissance]] and scout training in his African years, were also read by boys. Based on those earlier books, he wrote ''[[Scouting for Boys]]'', published in 1908 by [[Sir Arthur Pearson, 1st Baronet|Sir Arthur Pearson]], for youth readership. In 1907, he held the first [[Brownsea Island Scout camp]], which is now seen as the beginning of Scouting.

The first [[Crystal Palace Rally|Scout Rally]] was held at [[The Crystal Palace]] in 1909, at which appeared a number of girls dressed in Scout uniform, who told B-P that they were the "Girl Scouts", whereupon B-P and his sister [[Agnes Baden-Powell]] formed the [[Girl Guide and Girl Scout|Girl Guides Movement]]. After his marriage on 30 October 1912 to [[Olave Baden-Powell|Olave St Clair Soames]], Baden-Powell and his wife actively gave guidance to the Scouting and Girl Guiding Movements. Baden-Powell lived his last years in [[Nyeri]], Kenya, where he died and was buried in 1941.<ref>{{cite web|url=http://www.pinetreeweb.com/bp-pix25.htm |title=B-P Gallery: |publisher=Pinetreeweb.com |date=16 May 1997 |accessdate=15 July 2014}}</ref><ref>{{cite web|url=http://thescoutingpages.org.uk/statues.html |title=The Scouting Pages |publisher=The Scouting Pages |date=9 August 1907 |accessdate=15 July 2014}}</ref>

== Early life ==
Baden-Powell was born as Robert Stephenson Smyth Powell, or more familiarly as Stephe Powell, at 6 Stanhope Street (now 11 Stanhope Terrace), [[Paddington]] in London, on 22 February 1857.<ref name="jeal">{{cite book |first=Tim |last=Jeal |authorlink=Tim Jeal |title=[[Baden-Powell (book)|Baden-Powell]]
|publisher=[[Hutchinson (publisher)|Hutchinson]] |location=London |year=1989 |isbn=0-09-170670-X}}</ref> He was named after his godfather, [[Robert Stephenson]], the railway and civil engineer;<ref name="Robert Stephenson Trust">{{cite web |title=The life of Robert Stephenson — A Timeline |work=Robert Stephenson Trust |url=http://www.robertstephensontrust.com/page24.html |accessdate=13 October 2009}}</ref> his third name was his mother's maiden name. His father Reverend [[Baden Powell (mathematician)|Baden Powell]], a [[Savilian Professor of Geometry]] at Oxford University, already had four teenage children from the second of his two previous marriages. On 10 March 1846 at [[St Luke's Church, Chelsea]], Reverend Powell married Henrietta Grace Smyth (3 September 1824 – 13 October 1914), eldest daughter of Admiral [[William Henry Smyth]] and 28 years his junior. Quickly they had [[Warington Baden-Powell|Warington]] (early 1847), [[George Baden-Powell|George]] (late 1847), [[Augustus Baden-Powell|Augustus]] (1849) and [[Frank Baden-Powell|Francis]] (1850). After three further children who died when very young, they had Stephe, [[Agnes Baden-Powell|Agnes]] (1858) and [[Baden Baden-Powell|Baden]] (1860). The three youngest children and the often ill Augustus were close friends. Reverend Powell died when Stephe was three, and as tribute to his father and to set her own children apart from their half-siblings and cousins, the mother changed the family name to ''Baden-Powell''. Subsequently, Stephe was raised by his mother, a strong woman who was determined that her children would succeed. Baden-Powell would say of her in 1933 "The whole secret of my getting on, lay with my mother."<ref name="jeal" /><ref name="palstra">{{cite book |first=Theo P.M. |last=Palstra |title=Baden-Powell, zijn leven en werk |trans_title=Baden-Powell, His Life and Work, a True Story |publisher=De Nationale Padvindersraad |location=Den Haag |date=April 1967 |language=nl}}</ref><ref name="drewery">{{cite book |first=Mary |last=Drewery |title=Baden-Powell: The Man Who Lived Twice |publisher=[[Hodder & Stoughton]] |location=London |year=1975 |isbn=0-340-18102-8}}</ref>

After attending [[Rose Hill School]], [[Royal Tunbridge Wells|Tunbridge Wells]], during which his favourite brother Augustus died, Stephe Baden-Powell was awarded a scholarship to [[Charterhouse School|Charterhouse]], a prestigious [[public school (England)|public school]]. His first introduction to Scouting skills was through stalking and cooking game while avoiding teachers in the nearby woods, which were strictly out-of-bounds. He also played the piano and violin, was an [[Ambidexterity|ambidextrous]] artist, and enjoyed acting. Holidays were spent on [[yachting]] or [[canoeing]] expeditions with his brothers.<ref name="jeal" />

== Military career ==
In 1876, R.S.S. Baden-Powell, as he styled himself then, joined the [[13th Light Dragoons|13th Hussars]] in India with the rank of lieutenant. He enhanced and honed his military scouting skills amidst the [[Zulu people|Zulu]] in the early 1880s in the [[KwaZulu-Natal|Natal province]] of South Africa, where his regiment had been posted, and where he was [[Mentioned in Despatches]]. During one of his travels, he came across a large string of wooden beads, worn by the Zulu king [[Dinuzulu kaCetshwayo|Dinizulu]], which was later incorporated into the [[Wood Badge]] training programme he started after he founded the Scouting Movement. Baden-Powell's skills impressed his superiors and he was [[Brevet (military)|brevetted Major]] as Military Secretary and senior [[Aide-de-camp]] of the Commander-in-Chief and Governor of [[Malta]], his uncle General Sir [[Henry Augustus Smyth]].<ref name="jeal" /> He was posted in Malta for three years, also working as intelligence officer for the [[Mediterranean Sea|Mediterranean]] for the Director of Military Intelligence.<ref name="jeal" /> He frequently travelled disguised as a [[Insect collecting|butterfly collector]], incorporating plans of military installations into his drawings of butterfly wings.<ref name="butterfly">{{cite web |last=Baden-Powell |first=Sir Robert |title=My Adventures As A Spy |publisher=Pine Tree Web |year=1915 |url=http://pinetreeweb.com/bp-adventure02.htm |accessdate=17 June 2009}}</ref>

[[File:Robert Baden-Powell in South Africa, 1896 (2).jpg|thumb|Baden-Powell in 1896]]
Baden-Powell returned to Africa in 1896, and served in the [[Second Matabele War]], in the expedition to relieve [[British South Africa Company]] personnel under siege in [[Bulawayo]].<ref name="matabele">{{cite book |first=Robert |last=Baden-Powell |title=The Matabele Campaign, 1896 |publisher=Greenwood Press |year=1897 |isbn=0-8371-3566-4}}</ref> This was a formative experience for him not only because he commanded reconnaissance missions into enemy territory in the [[Matobo National Park|Matopos Hills]], but because many of his later Boy Scout ideas took hold here.<ref name="proctor">{{cite journal |first=Tammy M. |last=Proctor |date=July 2000 |title=A Separate Path: Scouting and Guiding in Interwar South Africa |journal=Comparative Studies in Society and History |volume=42 |issue=3 |issn=0010-4175}}</ref> It was during this campaign that he first met and befriended the American scout [[Frederick Russell Burnham]], who introduced Baden-Powell to stories of the [[American Old West]] and ''woodcraft'' (i.e., [[scoutcraft]]), and here that he wore his signature [[Stetson]] campaign hat and [[neckerchief]] for the first time.<ref name="jeal" />

Baden-Powell was accused of illegally executing a prisoner of war in 1896, the [[Northern Ndebele people|Matabele]] chief Uwini, who had been promised his life would be spared if he surrendered. Uwini was shot by firing squad under Baden-Powell's instructions. Baden-Powell was cleared by the intervention of a military inquiry but the colonial civil authorities wanted a civil investigation and trial. Baden-Powell later claimed he was "released without a stain on my character." Baden-Powell was also accused of allowing native African warriors under his command to massacre enemy prisoners including women, children and non-combatants.{{citation needed|reason=Section on Uwini differs far from the account by Jeal.|date=December 2014}}

After [[Rhodesia]], Baden-Powell served in the Fourth [[Anglo-Ashanti Wars|Ashanti War]] in [[Gold Coast (British colony)|Gold Coast]]. In 1897, at the age of 40, he was brevetted [[colonel]] (the youngest colonel in the British Army) and given command of the [[5th (Princess Charlotte of Wales's) Dragoon Guards|5th Dragoon Guards]] in India.<ref name="barrett">{{cite book |first=C.R.B. |last=Barrett |title=History of The XIII. Hussars |publisher=William Blackwood and Sons |location=Edinburgh and London |year=1911 |url=http://www.pinetreeweb.com/bp-hussars.htm |accessdate=2 January 2007}}</ref> A few years later he wrote a small manual, entitled ''Aids to Scouting,'' a summary of lectures he had given on the subject of military scouting, much of it a written explanation of the lessons he had learned from Burnham, to help train recruits.<ref name="arrow">{{cite web |title=First Scouting Handbook |publisher=Order of the Arrow, Boy Scouts of America |url=http://history.oa-bsa.org/node/3019 |accessdate=30 July 2013}}</ref> Using this and other methods he was able to train them to think independently, use their initiative, and survive in the wilderness.
[[File:SA-S654b-Boer War-Mafeking-10 Shillings (1900).jpg|thumb|[[w:Siege of Mafeking|Siege of Mafeking]], 10 Shillings (1900), [[w:Second Boer War|Boer War]] currency issued by authority of Colonel [[w:Robert Baden-Powell, 1st Baron Baden-Powell|Robert Baden-Powell]].]]
Baden-Powell returned to South Africa before the [[Second Boer War]] and was engaged in further military actions against the Zulus. He organised the [[Legion of Frontiersmen]]{{Citation needed|date=October 2013}} to assist the regular army. Although instructed to maintain a mobile mounted force on the frontier with the Boer republic, Baden-Powell amassed stores and a garrison at Mafeking. While engaged in this, he and much of his intended mobile force was at [[Mafeking]] when it was surrounded by a Boer army, at times in excess of 8,000 men.

Baden-Powell was the garrison commander during the subsequent [[Siege of Mafeking]], which lasted 217 days. Although Baden-Powell could have destroyed his stores and had sufficient forces to break out throughout much of the siege, especially since the Boers lacked adequate artillery to shell the town or its forces, he remained in the town to the point of his intended mounted soldiers eating their horses. The garrison held out until relieved, in part thanks to cunning deceptions devised by Baden-Powell. Fake minefields were planted and his soldiers pretended to avoid non-existent [[barbed wire]] while moving between trenches.<ref>{{cite book |first=Jon |last=Latimer |title=Deception in War |location=London |publisher=John Murray |year=2001 |pages=32–5}}</ref> Baden-Powell did most of the reconnaissance work himself.<ref name="boer">{{cite web |last=Conan-Doyle |first=Arthur |authorlink=Arthur Conan Doyle |year=1901 |title=The Siege of Mafeking |publisher=Pine Tree Web |url=http://www.pinetreeweb.com/conan-doyle-mafeking.htm |accessdate=17 November 2006}}</ref> In one instance noting that the Boers had not removed the rail line, Baden-Powell loaded an armoured locomotive with sharpshooters and successfully sent it down the rails into the heart of the Boer encampment and back again in a strategic attempt to decapitate the Boer leadership.

[[File:Baden Powell.jpg|thumb|left|Baden-Powell on a patriotic postcard in 1900]]
Contrary views of Baden-Powell's actions during the siege argue that his success in resisting the Boers was secured at the expense of the lives of the native African soldiers and civilians, including members of his own African garrison. Pakenham stated that Baden-Powell drastically reduced the rations to the native garrison.<ref name="pakenham">{{cite book |last=Pakenham |first=Thomas |authorlink=Thomas Pakenham (historian) |title=The Boer War |year=1979 |publisher=Avon Books |location=New York |isbn=0-380-72001-9}}</ref> However, in 2001, after subsequent research, Pakenham decidedly retreated from this position.<ref name="jeal" /><ref name="pakenham2">{{cite book |first=Thomas |last=Pakenham |title=The Siege of Mafeking |year=2001}}</ref>

During the siege, the [[Mafeking Cadet Corps]] of white boys below fighting age stood guard, carried messages, assisted in hospitals, and so on, freeing grown men to fight. Baden-Powell did not form the Cadet Corps himself, and there is no evidence that he took much notice of them during the Siege. But he was sufficiently impressed with both their courage and the equanimity with which they performed their tasks to use them later as an object lesson in the first chapter of ''Scouting for Boys''.

The siege was lifted on 16 May 1900. Baden-Powell was promoted to [[Major-general (United Kingdom)|Major-General]], and became a national hero.<ref name="NPG">{{cite web |title=Robert Baden-Powell: Defender of Mafeking and Founder of the Boy Scouts and the Girl Guides |work=Past Exhibition Archive |publisher=[[National Portrait Gallery, London]] |url=http://www.npg.org.uk/whatson/display/2004/robert-baden-powell.php |accessdate=2 November 2010}}</ref>

Briefly back in the [[United Kingdom]] in October 1901, Baden-Powell was invited to visit [[Edward VII|King Edward VII]] at [[Balmoral Castle|Balmoral]], the monarch's Scottish retreat, and personally invested as Companion of the [[Order of the Bath]] (CB).<ref>{{Cite newspaper The Times |articlename=Court circular|day_of_week=Monday |date=14 October 1901 |page_number=9 |issue=36585| }}</ref>

After organising the [[South African Constabulary]], a colonial police force, he returned to England to take up a post as Inspector General of Cavalry in 1903. While holding this position, Baden-Powell was instrumental in reforming reconnaissance training in British cavalry, giving the force an important advantage in scouting ability over continental rivals.<ref>{{cite web |last=Jones |first=Spencer |title=Scouting for Soldiers: Reconnaissance and the British Cavalry, 1899 – 1914 |publisher=War in History |url=http://wih.sagepub.com/content/18/4/495.abstract |accessdate=27 June 2012}}</ref> In 1907 he was appointed to command the [[Northumbrian Division]] of the newly formed [[Territorial Force]].<ref>Reported as "a Yorkshire division" in ''The Times'', 29 October 1907, p.6; the ''Dictionary of National Biography'' lists it as the [[Northumbrian Division]], which encompassed units from the North and East Ridings of Yorkshire as well as Northumbria proper.</ref>

In 1910 Lieutenant-General Baden-Powell decided to retire from the Army, allegedly on the advice of [[Edward VII of the United Kingdom|King Edward VII]] that he could better serve his country by promoting Scouting.<ref>{{cite book |first1=Robert |last1=Baden-Powell |first2=Robert |last2=Stephenson Smyth Baden-Powell Baden-Powell of Gilwell |first3=Elleke |last3=Boehmer |title=Scouting for Boys: A Handbook for Instruction in Good Citizenship |publisher=Oxford University Press |year=2005 |isbn=978-0-19-280246-0 |page=lv |url=http://books.google.com/?id=ej0P_lyMEFkC&pg=PR55 }}</ref><ref>{{cite web |title=Lord Robert Baden-Powell "B-P" – Chief Scout of the World |work=The Wivenhoe Encyclopedia |url=http://www.wivenhoe.gov.uk/Orgs/WSGA/about_badenpowell.htm |accessdate=17 November 2006}}</ref>

On the outbreak of [[World War I]] in 1914, Baden-Powell put himself at the disposal of the War Office. No command was given to him. [[Herbert Kitchener, 1st Earl Kitchener|Lord Kitchener]] said: "he could lay his hand on several competent divisional generals but could find no one who could carry on the invaluable work of the Boy Scouts."<ref name="saunders">{{cite book |first=Hilary |last=Saint George Saunders |title=The Left Handshake |chapter=Chapter II, Enterprise, Lord Baden-Powell |year=1948 |url=http://pinetreeweb.com/bp-memorial.htm |accessdate=2 January 2007}}</ref> It was widely rumoured that Baden-Powell was engaged in spying, and intelligence officers took great care to spread the myth.<ref name="matebele">{{cite web |last=Baden-Powell |first=Sir Robert |year=1915 |url=http://www.pinetreeweb.com/bp-adventure01.htm |title=My Adventures as a Spy |publisher=PineTree.web |accessdate=17 November 2006}}</ref>{{clear}}

== Scouting movement ==
{{Quote box |border=1px |bgcolor=#f9f9f9 |qalign=center
|quote=<poem>'''Pronunciation of Baden-Powell'''
{{IPAc-en|ˈ|b|eɪ|d|ən|_|ˈ|p|oʊ|.|əl}}
Man, Nation, Maiden
Please call it Baden.
Further, for Powell
Rhyme it with Noel</poem>
|source=—Verse by B-P
}}
On his return from Africa in 1903, Baden-Powell found that his military training manual, ''Aids to Scouting'', had become a best-seller, and was being used by teachers and youth organisations.<ref name="best-seller">{{cite web |last=Peterson |first=Robert |title=Marching to a Different Drummer |work=Scouting |publisher=Boy Scouts of America |year=2003 |url=http://www.scoutingmagazine.org/issues/0310/d-wwas.html |accessdate=2 January 2007}}</ref> Following his involvement in the [[Boys' Brigade]] as Brigade Secretary and Officer in charge of its scouting section, with encouragement from his friend, [[William Alexander Smith (Boys' Brigade)|William Alexander Smith]], Baden-Powell decided to re-write ''Aids to Scouting'' to suit a youth readership. In August 1907 he [[Brownsea Island Scout camp|held a camp on Brownsea Island]] to test out his ideas. About twenty boys attended: eight from local Boys' Brigade companies, and about twelve [[Public school (United Kingdom)|public school]] boys, mostly sons of his friends.

Baden-Powell was also influenced by [[Ernest Thompson Seton]], who founded the [[Woodcraft Indians]]. Seton gave Baden-Powell a copy of his book ''The Birch Bark Roll of the Woodcraft Indians'' and they met in 1906.<ref name="SetonInfed">{{cite web |title=Ernest Thompson Seton and Woodcraft |publisher=InFed |year=2002 |url=http://www.infed.org/thinkers/seton.htm |accessdate=7 December 2006}}</ref><ref name="BPInfed">{{cite web |title=Robert Baden-Powell as an Educational Innovator |publisher=InFed |year=2002 |url=http://www.infed.org/thinkers/et-bp.htm |accessdate=7 December 2006}}</ref> The first book on the Scout Movement, Baden-Powell's ''[[Scouting for Boys]]'' was published in six instalments in 1908, and has sold approximately 150 million copies as the [[List of best-selling books|fourth best-selling book]] of the 20th century.<ref>Extrapolation for global range of other language publications, and related to the number of Scouts, make a realistic estimate of 100 to 150 million books. Details from {{cite book |first=Tim |last=Jeal |authorlink=Tim Jeal |title=Baden-Powell |location=London |publisher=[[Hutchinson (publisher)|Hutchinson]] |isbn=0-09-170670-X}}</ref>

[[File:Butt, Baden-Powell, Taft, Bryce2.jpg|thumb|Reviewing the Boy Scouts of Washington D.C. from the portico of the [[White House]]: Baden-Powell, President [[William Howard Taft|Taft]], British ambassador [[James Bryce, 1st Viscount Bryce|Bryce]] (1912)]]
Boys and girls spontaneously formed Scout troops and the Scouting Movement had inadvertently started, first as a national, and soon an international phenomenon. The Scouting Movement was to grow up in friendly parallel relations with the Boys' Brigade. [[Crystal Palace Rally|A rally for all Scouts]] was held at [[The Crystal Palace|Crystal Palace]] in London in 1909, at which Baden-Powell discovered the first [[Girl Guide and Girl Scout|Girl Scouts]]. The Girl Guide Movement was subsequently formalised in 1910 under the auspices of Baden-Powell's sister, Agnes Baden-Powell. Baden-Powell's friend [[Juliette Gordon Low]] was encouraged by him to bring the Movement to the United States, where she founded the [[Girl Scouts of the USA]].

In 1920, the [[1st World Scout Jamboree]] took place in [[Olympia, London|Olympia]] in West Kensington, and Baden-Powell was acclaimed [[Chief Scout (United Kingdom)|Chief Scout]] of the World. Baden-Powell was created a [[Baronet]] in 1921 and [[Baron Baden-Powell]], of Gilwell, in the County of Essex, on 17 September 1929, [[Gilwell Park]] being the International Scout Leader training centre.<ref name="ThePeerage">{{cite web |title=Family history, Person Page 876 |publisher=The Peerage |url=http://www.thepeerage.com/p876.htm#i8753 |accessdate=1 January 2007}}</ref> After receiving this honour, Baden-Powell mostly styled himself "Baden-Powell of Gilwell".

[[File:Scouting pioneers.jpg|thumb|left|upright|Three Scouting pioneers: Robert Baden-Powell ''(seated)'', [[Ernest Thompson Seton|Ernest T. Seton]] ''(left)'', and [[Daniel Carter Beard|Dan Beard]] ''(right)'']]
In 1929, during the [[3rd World Scout Jamboree]], he received as a present a new 20-horsepower [[Rolls-Royce Limited|Rolls-Royce]] car (chassis number GVO-40, registration OU 2938) and an Eccles [[travel trailer|Caravan]].<ref name="jamroll">{{cite web |title=What ever happened to Baden-Powell's Rolls Royce? |url=http://www.jamroll.org/|accessdate=8 November 2008}}</ref> This combination well served the Baden-Powells in their further travels around Europe. The caravan was nicknamed Eccles and is now on display at Gilwell Park. The car, nicknamed Jam Roll, was sold after his death by [[Olave Baden-Powell]] in 1945. Jam Roll and Eccles were reunited at Gilwell for the [[21st World Scout Jamboree]] in 2007. Recently it has been purchased on behalf of Scouting and is owned by a charity, B-P Jam Roll Ltd. Funds are being raised to repay the loan that was used to purchase the car.<ref name="jamroll" /><ref>{{cite web |title="Johnny" Walker's Scouting Milestones |url=http://scoutguidehistoricalsociety.com/jamroll.htm|date=20 July 2008|accessdate=21 February 2014}}</ref> Baden-Powell also had a positive impact on improvements in youth education.<ref name="education">{{cite web |title=Baden-Powell as an Educational Innovator |work=Infed Thinkers |url=http://www.infed.org/thinkers/et-bp.htm |accessdate=4 February 2006}}</ref> Under his dedicated command the world Scouting movement grew. By 1922 there were more than a million Scouts in 32 countries; by 1939 the number of Scouts was in excess of 3.3 million.<ref name="nagy">{{cite book |first=László |last=Nagy |authorlink=László Nagy (Scouting) |title=250 million Scouts |publisher=[[World Scout Foundation]] |location=Geneva |year=1985}}</ref>

At the [[5th World Scout Jamboree]] in 1937, Baden-Powell gave his farewell to Scouting, and retired from public Scouting life. 22 February, the joint birthday of Robert and Olave Baden-Powell, continues to be marked as [[World Thinking Day|Founder's Day]] by Scouts and [[Thinking Day]] by Guides to remember and celebrate the work of the Chief Scout and Chief Guide of the World.

In his final letter to the Scouts, Baden-Powell wrote:
<blockquote>... I have had a most happy life and I want each one of you to have a happy life too. I believe that God put us in this jolly world to be happy and enjoy life. Happiness does not come from being rich, nor merely being successful in your career, nor by self-indulgence. One step towards happiness is to make yourself healthy and strong while you are a boy, so that you can be useful and so you can enjoy life when you are a man. Nature study will show you how full of beautiful and wonderful things God has made the world for you to enjoy. Be contented with what you have got and make the best of it. Look on the bright side of things instead of the gloomy one. But the real way to get happiness is by giving out happiness to other people. Try and leave this world a little better than you found it and when your turn comes to die, you can die happy in feeling that at any rate you have not wasted your time but have done your best. 'Be Prepared' in this way, to live happy and to die happy — stick to your Scout Promise always — even after you have ceased to be a boy — and God help you to do it.<ref name="finalspeech">{{cite web |last=Baden-Powell |first=Sir Robert |url=http://guidinguk.freeservers.com/B-P.html |title=B-P's final letter to the Scouts |publisher=Girl Guiding UK |accessdate=4 August 2007}}</ref></blockquote>{{clear}}

== Personal life ==
[[File:Olave Baden-Powell.jpg|thumb|upright|[[Olave Baden-Powell]]]]
In January 1912, Baden-Powell was en route to New York on a Scouting World Tour, on the ocean liner {{SS|Arcadian}}, when he met [[Olave Baden-Powell|Olave St Clair Soames]].<ref name="olave">{{cite web |last=Baden-Powell |first=Olave |title=Window on My Heart |work=The Autobiography of Olave, Lady Baden-Powell, G.B.E.as told to Mary Drewery |publisher=Hodder & Stoughton |url=http://www.pinetreeweb.com/bp-olave-00.htm |accessdate=16 November 2006}}</ref><ref name="olaverobert">{{cite web |title=Fact Sheet: The Three Baden-Powell's: Robert, Agnes, and Olave |publisher=Girl Guides of Canada |url=http://www.girlguides.ca/media/pdfs/14-3/14.3.1.7.pdf |archiveurl=http://web.archive.org/web/20080309134457/http://www.girlguides.ca/media/pdfs/14-3/14.3.1.7.pdf |archivedate=9 March 2008 |format=PDF}}</ref> She was 23, while he was 55; they shared the same birthday, 22 February. They became engaged in September of the same year, causing a media sensation due to Baden-Powell's fame. To avoid press intrusion, they married in private on 30 October 1912, at St Peter's Church in [[Parkstone]].<ref name="marriage">{{cite web |title=Olave St Clair Baden-Powell (née Soames), Baroness Baden-Powell; Robert Baden-Powell, 1st Baron Baden-Powell |publisher=National Portrait Gallery, London |url=http://www.npg.org.uk/collections/search/portrait.php?mkey=mw83490 |accessdate=16 November 2006}}</ref> The Scouts of England each donated a penny to buy Baden-Powell a wedding gift, a car (note that this is not the Rolls-Royce they were presented with in 1929). There is a monument to their marriage inside St Mary's Church, [[Brownsea Island]].

[[File:Baden Powell grave1.jpg|thumb|left|[[Baden-Powell grave]]]]
Baden-Powell and Olave lived in [[Pax Hill]] near [[Bentley, Hampshire|Bentley]], Hampshire from about 1919 until 1939.<ref>{{cite web |title=Wey People, the Big Names of the Valley |publisher=Wey River freelance community |url=http://www.weyriver.co.uk/theriver/people_3_names.htm |accessdate=29 April 2007}}</ref> The Bentley house was a gift of her father.<ref name="wade">{{cite web |last=Wade |first=Eileen K. |title=Pax Hill |publisher=PineTree Web |url=http://www.pinetreeweb.com/bp-pax-hill.htm |accessdate=16 November 2006}}</ref> Directly after he had married, Baden-Powell began to suffer persistent headaches, which were considered by his doctor to be of [[psychosomatic illness|psychosomatic]] origin and treated with [[Dream interpretation|dream analysis]].<ref name="jeal" /> The headaches disappeared upon his moving into a makeshift bedroom set up on his balcony.

In 1939, Baden-Powell and Olave moved to a cottage he had commissioned in Nyeri, [[Kenya]], near [[Mount Kenya]], where he had previously been to recuperate. The small one-room house, which he named ''Paxtu'', was located on the grounds of the [[Outspan Hotel]], owned by [[Eric Sherbrooke Walker]], Baden-Powell's first private secretary and one of the first Scout inspectors.<ref name="jeal" /> Walker also owned the [[Treetops Hotel]], approximately 17 km out in the [[Aberdare Range|Aberdare Mountains]], often visited by Baden-Powell and people of the [[Happy Valley set]]. The Paxtu cottage is integrated into the Outspan Hotel buildings and serves as a small Scouting museum.

Baden-Powell died on 8 January 1941 and is buried at St. Peter's Cemetery in Nyeri.<ref name="euroscout">{{cite web |title="B-P" – Chief Scout of the World |work=Baden-Powell |publisher=World Organization of the Scout Movement |url=http://www.euro.scout.org/wsrc/fs/bp_e.shtml |archiveurl=http://web.archive.org/web/20070930183638/http://www.euro.scout.org/wsrc/fs/bp_e.shtml |archivedate=30 September 2007 |deadurl=yes}}</ref> His gravestone bears a circle with a dot in the centre "ʘ", which is the trail sign for "Going home", or "I have gone home":<ref>{{Find a Grave |1271 |Robert Stephenson Smyth Baden-Powell}}</ref> When his wife Olave died, her ashes were sent to Kenya and interred beside her husband. Kenya has declared [[Baden-Powell grave|Baden-Powell's grave]] a national monument.<ref name="dualgrave">{{Find a Grave |1272 |Olave St. Clair Baden-Powell}}</ref>

=== Significant family members ===
[[File:Baden-Powell family (1917).jpg|thumb|upright|Baden-Powell with wife and three children, 1917]]
{{Tree list}}
* '''Robert Stephenson Smyth Baden-Powell''' (1857–1941), m. (1912) [[Olave Baden-Powell|Olave St Clair Soames]] (1889–1977)
** [[Peter Baden-Powell, 2nd Baron Baden-Powell|Arthur Robert Peter Baden-Powell]] (1913–1962) (later 2nd Baron Baden-Powell),<ref name="ThePeerage" /> m. (1936) Carine Crause-Boardman
*** [[Robert Crause Baden-Powell, 3rd Baron Baden-Powell|Robert Crause Baden-Powell]] (b. 1936) (later 3rd Baron Baden-Powell)
*** [[Michael Baden-Powell|David Michael Baden-Powell]] (b. 1940) (current heir to the title)
*** {{Tree list/final branch}} Wendy Dorothy Lilian Baden-Powell (b. 1944)
** Heather Grace Baden-Powell (1915–1986), m. (1940) John Hall King (1913–2004)
*** Michael Robert Hall King (1942–1966), who died in the sinking of {{SS|Heraklion}}
*** {{Tree list/final branch}} Timothy John King (b. 1946)
** {{Tree list/final branch}} [[Betty Clay|Betty St. Clair Baden-Powell]] (1917–2004), m. (1936) Gervas Charles Robert Clay (1907–2009)
*** Gillian Clay
*** Robin Clay
*** Nigel Clay
*** {{Tree list/final branch}} Crispin Clay
{{Tree list/end}}

In addition, when Olave's sister Auriol Davidson (née Soames) died in 1919, Olave and Robert took her three nieces, Christian (1912–1975), Clare (1913–1980), and Yvonne, (1918–1995?), into their family and brought them up as their own children.

=== Personal beliefs ===
[[File:'Are you in this' poster.jpg|thumb|left|upright|A World War I propaganda poster drawn by Baden-Powell]]

[[Tim Jeal]], who wrote the biography ''[[Baden-Powell (book)|Baden-Powell]]'', argued that Baden-Powell's distrust of [[communism]] led to his implicit support, through naïveté, of [[fascism]]. Baden-Powell admired [[Benito Mussolini]] early in the Italian fascist leader's career. In 1939 Baden-Powell noted in his diary: "Lay up all day. Read ''[[Mein Kampf]]''. A wonderful book, with good ideas on education, health, propaganda, organisation etc. – and ideals which [[Adolf Hitler|Hitler]] does not practise himself."<ref name="jeal" />{{rp|550}}

Some early Scouting "Thanks" badges (from 1911) and the Scouting "Medal of Merit" badge had a [[swastika]] symbol on them.<ref>{{cite book |last1=Gresh |first1=Lois H. |author1-link=Lois H. Gresh |last2=Weinberg |first2=Robert | author2-link=Robert Weinberg (author) |title=Why Did It Have To Be Snakes: From Science to the Supernatural, The Many Mysteries of Indiana Jones |url=http://books.google.com/books?id=tAc7BESPBYkC |publisher=John Wiley & Sons |date=2008 |page=127 |isbn=978-0-470-22556-1 |accessdate=18 December 2013 |quote=The symbol [swastika] was used on the Thanks Badge, created in 1911. The swastika had been a symbol for luck in India long before being adopted by the Nazis, and Baden-Powell would have come across it during his years serving in that country. In 1922, the swastika was incorporated into the design for the Medal of Merit. The symbol was dropped by the Boy Scouts in 1934 because of its use by the Nazi Party.}}</ref><ref>{{cite web |title=Boy Scout medal with fleur-de-lis and swastika, 1930s |publisher=The Learning Federation |url=http://elearning.scgs.qld.edu.au/learningfederation/drs/R2944/description.html |accessdate=3 September 2008}}</ref>
According to biographer [[Michael Rosenthal]], Baden-Powell used the swastika because he was a [[Nazi]] sympathiser. Jeal, however, argues that Baden-Powell was ignorant of the symbol's growing association with Nazism and that he used the symbol for its centuries-old meaning of "good luck" in India. (The Nazis included Baden-Powell in "[[The Black Book]]" in a 1940 list of people slated for detention following the planned conquest of the United Kingdom. Nazism regarded Scouting as a dangerous espionage organisation.<ref name="blackbook">{{cite book |first=Walter |last=Schellenberg |authorlink=Tim Jeal |title=Invasion, 1940: The Nazi Invasion Plan for Britain |work=[[Imperial War Museum]] |publisher=St Ermin's Press |location=London |year=2000}}</ref>) When Nazi use of the swastika became well-known, the Scouts stopped using it. Nazi Germany banned Scouting in June 1934, seeing it as "a haven for young men opposed to the new State".<ref>{{cite book |last=Laqueur |first=Walter |title=Young Germany: A History of the German Youth Movement |publisher=Transaction Books |isbn=0-88738-002-6 |pages=201–202 |url=http://books.google.co.uk/books?id=d5po4b0U2xEC&pg=PA201&lpg=PA201 }}</ref>

Michael Rosenthal notes "a coherent ideology stressing unquestioning obedience to properly structured authority; happy acceptance of one's social and economic position in life; and an unwavering, uncritical patriotism".<ref>{{cite book |last1=Rosenthal |first1=Michael |title=The Character Factory: Baden-Powell and the Origins of the Boy Scout Movement |url=http://books.google.com/books?id=UQ-4AAAAIAAJ |publisher=Pantheon Books |date=1986 |page=7 |accessdate=18 December 2013 |quote=While the Scout factory for the turning out of serviceable citizens could not vouch for the uniformity of its finished product, its aspirations for such uniformity were nonetheless real. Both specifications and uses, in this case, were supplied by a coherent ideology stressing unquestioning obedience to properly structured authority; happy acceptance of one's social and economic position in life; and an unwavering, uncritical patriotism.}}</ref>

=== Artist and writer ===
Baden-Powell made paintings and drawings almost every day of his life. Most have a humorous or informative character.<ref name="jeal" /> He published books and other texts during his years of military service both to finance his life and to educate his men.<ref name="jeal" />

Baden-Powell was regarded as an excellent storyteller. During his whole life he told "ripping yarns" to audiences.<ref name="jeal" /> After having published ''Scouting for Boys'', Baden-Powell kept on writing more handbooks and educative materials for all Scouts, as well as directives for Scout Leaders. In his later years, he also wrote about the Scout movement and his ideas for its future. He spent the last decade of his life in Africa, and many of his later books had African themes.
Currently, many pages of his field diary, complete with drawings, are on display at the [[National Scouting Museum]] in [[Irving, Texas]].

Baden-Powell was keen on amateur theatricals, from Charterhouse public school where among other roles he played female operatic roles. In the army he made a speciality of female roles and would often make his own dresses. His stage specialty was what he called his skirt dance.

=== Sexuality ===
Some modern authors have explained Baden-Powell's interest in boys as a chaste manifestation of homosexual sensibilities. Among these historians are Tim Jeal, author of ''[[Baden-Powell: Founder of the Boy Scouts (book)|Baden-Powell: Founder of the Boy Scouts]]'' and Michael Rosenthal of [[Columbia University]], in ''The character factory: Baden-Powell and the origins of the Boy Scout movement''.<ref name="rosenthal">{{cite book | author=Rosenthal, Michael | title=The character factory: Baden-Powell and the origins of the Boy Scout movement | publisher=Pantheon | year=1986 | }}</ref> Other historians have been less sympathetic; Kenneth Morgan of [[University of Oxford|Oxford]], in ''The Boer War and the Media'', refers to Baden-Powell's "probable [[pederasty]]" as a character defect covered up by the media.<ref name="morgan">{{cite web|url=http://ics.leeds.ac.uk/papers/pmt/exhibits/1215/Morgan.pdf|work=Twentieth Century British History|title=The Boer War and the Media (1899-1902)|accessdate=February 05|accessyear=2006}}</ref>

There is however, no evidence of his ever engaging in sexual activity with any males. He was adamant against Scoutmasters engaging in sexual contact with their charges, recommending flogging for transgressors. Baden-Powell believed strongly in the negative effects of masturbation - a view not shared by all educators of his time - and counseled Scouts to restrain the sexual impulse as far as possible. An exhortation against masturbation, written by Baden-Powell for inclusion in an early scouting manual, was so graphic that his printer refused to print it unedited.

Along with many other pieces of evidence for his contention, Jeal mentions as illustrative an episode which occurred in November of [[1919]]. While on a visit to Charterhouse, his old public school, he stayed with an old friend, A. H. Tod, a bachelor teacher and housemaster who had taken large numbers of nude photographs of his pupils as part of a photographic record of public school life. Baden-Powell's diary entry about his stay reads: "Stayed with Tod. Tod's photos of naked boys and trees. Excellent." In a subsequent communication to Tod regarding starting up a Scout troop at the school, Baden-Powell mentions his impending return visit and adds: "Possibly I might get a further look at those wonderful photographs of yours."

Tod's pictures survived until the 1960's, when they were destroyed reportedly in order to "protect Tod's reputation." We are told, however (by R. Jenkyns), that the album contained nude boys in poses which were in his opinion "contrived and artificial." There is no reason to suspect that either Tod or Powell's relations were anything but chaste, and the pictures were in keeping with the contemporary tradition of male art exemplified by [[Henry Scott Tuke]]'s paintings, Baron [[Wilhelm von Gloeden]]'s photography, and others.

Jeal also mentions that Baden-Powell ". . . consistently praised the male body when naked and denigrated the female. At [[Gilwell Park]], the Scouts' camping ground in [[Epping Forest]], he always enjoyed watching the boys swimming naked, and would sometimes chat with them after they had just 'stripped off.'" (Personal communications between Jeal and old scouts)

Despite his appreciation for the beauty of young boys, Baden-Powell is not known to have acted on his suspected attraction with any of the boys. Indeed, he was adamant about the need to restrain the sexual impulse, especially in his communications with boys. He incorporated a graphic prohibition against [[masturbation]] in early scouting manuals (so graphic that Cox, his printer, refused to run the presses till the mention was watered down), and into his eighties carried on correspondences with individual scouts exhorting them to control their urge for "self-abuse." He subscribed to the commonly held turn-of-the-century opinion that the practice led to disease, madness and sexual impotence. His views were not shared by all. Dr. F. W. W. Griffin, editor of ''The Scouter,'' wrote in 1930 in a book for Rover Scouts that the temptation to masturbate was "a quite natural stage of development" and steered scouts to a text by [[H. Havelock Ellis]] that held that "the effort to achieve complete abstinence was a very serious error." (Tim Jeal, ''Baden-Powell: Founder of the Boy Scouts'' 1989, pp. 93-94)

== Works ==
{{Div col|cols=3}}
'''Military books'''
* 1884: ''Reconnaissance and Scouting''
* 1885: ''Cavalry Instruction''
* 1889: ''Pigsticking or Hoghunting''
* 1896: ''The Downfall of Prempeh''
* 1897: ''The Matabele Campaign''
* 1899: ''Aids to Scouting for N.-C.Os and Men''
* 1900: ''Sport in War''
* 1901: ''Notes and Instructions for the South African Constabulary''
* 1914: ''Quick Training for War''

'''Scouting books'''
* 1908: ''[[Scouting for Boys]]''
* 1909: ''Yarns for Boy Scouts''
* 1912: ''[[How Girls Can Help to Build Up the Empire|The Handbook for the Girl Guides or How Girls Can Help to Build Up the Empire]]'' (co-authored with Agnes Baden-Powell)
* 1913: ''Boy Scouts Beyond The Sea: My World Tour''
* 1916: ''[[The Wolf Cub's Handbook]]''
* 1918: ''Girl Guiding''
* 1919: ''Aids To Scoutmastership''
* 1921: ''What Scouts Can Do: More Yarns''<ref>{{cite book |last=Lord Baden-Powell of Gilwell |title=What Scouts Can Do: More Yarns |year=1921 |url=http://www.pinetreeweb.com/bp-can1.htm |accessdate=1 August 2007}}</ref>
* 1922: ''[[Rovering to Success]]''
* 1929: ''Scouting and Youth Movements''
* est 1929: ''[[s:Last message to scouts|Last Message to Scouts]]''<ref>[http://scout.org/en/about_scouting/facts_figures/history/b_p_s_last_message "B-P prepared a farewell message to his Scouts, for publication after his death"]. Scouts.org.</ref>
* 1932: ''He-who-sees-in-the-dark; the Boys' Story of Frederick Burnham, the American Scout''<ref>{{cite book |last=West |first=James E. |authorlink=James E. West (Scouting) |last2=Lamb |first2=Peter O. |others=illustrated by Lord Baden-Powell |title=He-who-sees-in-the-dark; the Boys' Story of Frederick Burnham, the American Scout |publisher=Brewer, Warren and Putnam; Boy Scouts of America |location=New York |date=1932}}</ref>
* 1935: ''Scouting Round the World''

'''Other books'''
* 1905: ''Ambidexterity'' (co-authored with John Jackson)
* 1915: ''Indian Memories''
* 1915: ''My Adventures as a Spy''<ref>{{gutenberg |no=15715 |name=My Adventures as a Spy|bullet=none}}</ref>
* 1916: ''Young Knights of the Empire: Their Code, and Further Scout Yarns''<ref>{{gutenberg |no=6673 |name=Young Knights of the Empire: Their Code, and Further Scout Yarns|bullet=none}}</ref>
* 1921: ''An Old Wolf's Favourites''
* 1927: ''Life's Snags and How to Meet Them''
* 1933: ''Lessons From the Varsity of Life''
* 1934: ''Adventures and Accidents''
* 1936: ''Adventuring to Manhood''
* 1937: ''African Adventures''
* 1938: ''Birds and Beasts of Africa''
* 1939: ''Paddle Your Own Canoe''
* 1940: ''More Sketches Of Kenya''

'''Sculpture'''
* 1905 ''John Smith''<ref>{{cite web |title=John Smith |publisher=The Library of Virginia |url=http://www.lva.virginia.gov/exhibits/treasures/arts/art-p1.htm |accessdate=29 July 2007}}</ref>

[[File:Scouting for boys 1 1908.jpg|thumb|upright|Cover of first part of ''Scouting for Boys'', January 1908]]
{{Div col end}}

== Awards ==
[[File:Robert Baden-Powell Monument London.jpg|right|thumb|upright|Statue of Baden-Powell by [[Don Potter]] in front of [[Baden-Powell House]] in London]]
[[File:Baden Powell plaque.png|thumb|Memorial to Baden-Powell, "Chief Scout of the World", at [[Westminster Abbey]]]]

In 1937 Baden-Powell was appointed to the [[Order of Merit]], one of the most exclusive awards in the [[Orders, decorations, and medals of the United Kingdom|British honours system]], and he was also awarded 28 decorations by foreign states, including the Grand Officer of the Portuguese [[Order of Christ (Portugal)|Order of Christ]],<ref>{{cite journal |title=Supplement to the London Gazette |journal=London Gazette |date=1 June 1920 |url=http://www.london-gazette.co.uk/issues/31928/supplements/6176 |accessdate=17 June 2009}}</ref> the Grand Commander of the Greek [[Order of the Redeemer]] (1920),<ref>{{cite journal |title=Decoration Conferred by His Majesty the King of the Hellenes |work=The London Gazette |date=22 October 1920 |url=http://www.london-gazette.co.uk/issues/32095/pages/10197/page.pdf |accessdate=10 February 2010}}</ref> the Commander of the French [[Légion d'honneur]] (1925), the First Class of the Hungarian Order of Merit (1929), the Grand Cross of the [[Order of the Dannebrog]] of Denmark, the Grand Cross of the [[Order of the White Lion]], the Grand Cross of the [[Order of the Phoenix (Greece)|Order of the Phoenix]], and the [[Order of Polonia Restituta]].

The [[Silver Wolf Award]] worn by Robert Baden-Powell is handed down the line of his successors, with the current Chief Scout, [[Bear Grylls]], wearing this original award.

The [[Bronze Wolf Award]], the only distinction of the [[World Organization of the Scout Movement]], awarded by the [[World Scout Committee]] for exceptional services to world Scouting, was first awarded to Baden-Powell by a unanimous decision of the then ''International Committee'' on the day of the institution of the Bronze Wolf in [[Stockholm]] in 1935. He was also the first recipient of the [[Silver Buffalo Award]] in 1926, the highest award conferred by the [[Boy Scouts of America]].

In 1927, at the Swedish National Jamboree he was awarded by the [[Scouting in Austria|Österreichischer Pfadfinderbund]] with the "''Großes Dankabzeichen des ÖPB''.<ref name="Pribich">{{cite book |last=Pribich |first=Kurt |title=Logbuch der Pfadfinderverbände in Österreich |publisher=Pfadfinder-Gilde-Österreichs |year=2004 |location=Vienna |language=German}}</ref>{{rp |113}}

In 1931 Baden-Powell received the highest award of the [[First Austrian Republic]] (''Großes Ehrenzeichen der Republik am Bande'') out of the hands of President [[Wilhelm Miklas]].<ref name="Pribich" />{{rp |101}} Baden-Powell was also one of the first and few recipients of the ''Goldene Gemse'', the highest award conferred by the Österreichischer Pfadfinderbund.<ref>{{cite book |last=Wilceczek |first=Hans Gregor |title=Georgsbrief des Bundesfeldmeisters für das Jahr 1931 an die Wölflinge, Pfadfinder, Rover und Führer im Ö.P.B. |publisher=Österreichischer Pfadfinderbund |year=1931 |location=Vienna |page=4 |language=German}}</ref>

In 1931, Major [[Frederick Russell Burnham]] dedicated [[Mount Baden-Powell]]<ref name="mtbp">{{cite web |url={{Gnis3 |255344}} |work=USGS |title=Mount Baden-Powell |accessdate=17 April 2006}}</ref> in California to his old Scouting friend from forty years before.<ref name="dedication">{{cite web |url=http://www.pinetreeweb.com/dedication.htm |work=The Pine Tree Web |title=Dedication of Mount Baden-Powell |accessdate=23 April 2006}}</ref><ref name="chances">{{cite book |last=Burnham |first=Frederick Russell |authorlink=Frederick Russell Burnham |title=Taking Chances |publisher=Haynes |year=1944 |pages=xxv–xxix |isbn=1-879356-32-5 |nopp=true}}</ref> Today their friendship is honoured in perpetuity with the dedication of the adjoining peak, [[Mount Burnham]].<ref name="mtburnham">{{cite web |url={{Gnis3 |255383}} |work=Mount Burnham |title=Mapping Service |accessdate=17 April 2006}}</ref>

Baden-Powell was nominated for the [[Nobel Peace Prize]] on numerous occasions, including 10 separate nominations in 1928.<ref>{{cite web |url=http://nobelprize.org/nobel_prizes/peace/nomination/nomination.php?action=show&showid=1589 |title=Nomination Database: Baden-Powell |accessdate=2 November 2010 |work=The Nomination Database for the Nobel Peace Prize, 1901–1956}}</ref> He was awarded the [[Wateler Peace Prize]] in 1937.<ref>{{cite web |url=http://www.vredespaleis.nl/index.php?pid=111|title=Lijst van Laureaten van de Carnegie Wateler Vredesprijs|accessdate=11 July 2013}}</ref>

In 2002, Baden-Powell was named in the [[BBC]]'s list of the [[100 Greatest Britons]] following a UK-wide vote.<ref>{{cite news|url=http://www.dailymail.co.uk/news/article-134458/100-great-Britons--A-complete-list.html |title=100 great Britons – A complete list |work=Daily Mail |date=21 August 2002 |accessdate=4 August 2012}}</ref>

As part of the [[Scouting 2007 Centenary]], Nepal renamed Urkema Peak to [[Baden-Powell Peak]].<ref>[http://www.thehimalayantimes.com/fullNews.php?headline=Rasuwa++peak+named+after+Baden+Powell&NewsID=291408 "Rasuwa peak named after Baden Powell"]. The Himalayan Times. Retrieved 4 August 2012</ref>

== Styles ==
: ''The family name legally changed from Powell to Baden-Powell by Royal Licence on 30 April 1902.''<ref name="ThePeerage" />
* 1857–1860: Robert Stephenson Smyth Powell
* 1860–1876: Robert Stephenson Smyth Baden-Powell
* 1876: Second[[Sub-Lieutenant|-Lieutenant]] Robert Stephenson Smyth Baden-Powell
* 1876–1884: Lieutenant Robert Stephenson Smyth Baden-Powell
* 1884–1892: [[Captain (British Army and Royal Marines)|Captain]] Robert Stephenson Smyth Baden-Powell
* 1892–1896: Major Robert Stephenson Smyth Baden-Powell
* 1896–25 April 1897: Major (Bvt. [[Lieutenant-Colonel]]) Robert Stephenson Smyth Baden-Powell
* 25 April – 8 May 1897: Lieutenant-Colonel Robert Stephenson Smyth Baden-Powell
* 7 May 1897 – 1900: Lieutenant-Colonel (Bvt. [[Colonel]]) Robert Stephenson Smyth Baden-Powell
* 1900–1901: [[Major-general (United Kingdom)|Major-General]] Robert Stephenson Smyth Baden-Powell
* 1901–1907: Major-General Robert Stephenson Smyth Baden-Powell, [[Companion of the Order of the Bath|CB]]
* 1907–3 October 1909: [[Lieutenant-general (United Kingdom)|Lieutenant-General]] Robert Stephenson Smyth Baden-Powell, CB
* 3 October – 9 November 1909: Lieutenant-General Sir Robert Stephenson Smyth Baden-Powell, [[Knight Commander of the Royal Victorian Order|KCVO]], CB
* 9 November 1909 – 1912: Lieutenant-General Sir Robert Stephenson Smyth Baden-Powell, [[Knight Commander of the Order of the Bath|KCB]], KCVO
* 1912–1921: Lieutenant-General Sir Robert Stephenson Smyth Baden-Powell, KCB, KCVO, [[Venerable Order of Saint John|KStJ]]
* 1921–1923: Lieutenant-General Sir Robert Stephenson Smyth Baden-Powell, [[Baronet|Bt.]], KCB, KCVO, KStJ
* 1923–1927: Lieutenant-General Sir Robert Stephenson Smyth Baden-Powell, Bt., [[Knight Grand Cross of the Royal Victorian Order|GCVO]], KCB, KStJ
* 1927–1929: Lieutenant-General Sir Robert Stephenson Smyth Baden-Powell, Bt., [[Knight Grand Cross of the Order of St Michael and St George|GCMG]], GCVO, KCB, KStJ
* 1929–1937: Lieutenant-General [[The Right Honourable]] The Lord Baden-Powell, GCMG, GCVO, KCB, KStJ
* 1937–1941: Lieutenant-General The Right Honourable The Lord Baden-Powell, [[Order of Merit|OM]], GCMG, GCVO, KCB, KStJ

== Promotions ==
* Commissioned Second[[Sub-Lieutenant|-Lieutenant]] – 11 September 1876<ref>[http://www.london-gazette.co.uk/issues/24362/pages/4962 London Gazette, 12 September 1876]</ref> (retroactively granted the rank of [[Lieutenant]] from the same date on 17 September 1878<ref>[http://www.london-gazette.co.uk/issues/24625/pages/5174 London Gazette, 17 September 1878]</ref>)
* [[Captain (British Army and Royal Marines)|Captain]] – 16 May 1883<ref>[http://www.london-gazette.co.uk/issues/25308/pages/244 London Gazette, 15 January 1884]</ref>
* [[Major]] – 1 July 1892<ref>[http://www.london-gazette.co.uk/issues/26306/pages/4008 London Gazette, 12 July 1892]</ref>
** Brevet [[Lieutenant-Colonel]] – 25 March 1896<ref>[http://www.london-gazette.co.uk/issues/26726/pages/2028 London Gazette, 31 March 1896]</ref>
* Lieutenant-Colonel – 25 April 1897<ref>[http://www.london-gazette.co.uk/issues/26848/pages/2367 London Gazette, 30 April 1897]</ref>
** Brevet [[Colonel]] – 8 May 1897<ref>[http://www.london-gazette.co.uk/issues/26850/pages/2535 London Gazette, 7 May 1897]</ref>
* [[Major-general (United Kingdom)|Major-General]] – 23 May 1900<ref>[http://www.london-gazette.co.uk/issues/27194/pages/3253 London Gazette, 22 May 1900]</ref>
* [[Lieutenant-General]] – 10 June 1907<ref>[http://www.london-gazette.co.uk/issues/28029/pages/4011 London Gazette, 11 June 1907]</ref>
* [[Honorary Colonel]], 2nd Cadet Volunteer Battalion, [[King's Liverpool Regiment]] - 1 January 1902.<ref>{{LondonGazette | issue=27398 | date=17 January 1902 | startpage=390}}</ref>

== Honours ==
=== British ===
[[File:Coat of Arms of Baron Baden-Powell.svg|thumbnail|150px|right|Coat of Arms of Lord Robert Stephenson Smyth Baden-Powell, 1st Baron Baden-Powell of Gilwell.]]
* Knight Commander of the Order of the Bath (KCB) - 9 November 1909<ref>[http://www.london-gazette.co.uk/issues/28305/supplements/8239 London Gazette, 9 November 1909]</ref> (CB: 1901)
* Knight Grand Cross of the Royal Victorian Order (GCVO) - 1 January 1923<ref>[http://www.london-gazette.co.uk/issues/32782/supplements/6 London Gazette, 1 January 1923]</ref> (KCVO: 3 October 1909)<ref>[http://www.london-gazette.co.uk/issues/28296/pages/7493 London Gazette, 12 October 1909]</ref>
* Knight of Grace of the Venerable Order of St. John (KStJ) - 23 May 1912<ref>[http://www.london-gazette.co.uk/issues/28611/pages/3791 London Gazette, 24 May 1912]</ref>
* Baronet - 1 January 1921<ref>[http://www.london-gazette.co.uk/issues/32178/supplements/2 London Gazette, 1 January 1921]</ref> (dated 21 February 1923<ref>[http://www.london-gazette.co.uk/issues/32798/pages/1296 London Gazette, 23 February 1923]</ref>)
* Knight Grand Cross of the Order of St. Michael and St. George (GCMG) - 3 June 1927<ref>[http://www.london-gazette.co.uk/issues/33280/supplements/3606 London Gazette, 3 June 1927]</ref>
* Baron Baden-Powell, of Gilwell in the County of Essex - 17 September 1929<ref>[http://www.london-gazette.co.uk/issues/33536/pages/6032 London Gazette, 20 September 1929]</ref>
* Member of the Order of Merit (OM) - 11 May 1937<ref>[http://www.london-gazette.co.uk/issues/34396/supplements/3080 London Gazette, 11 May 1937]</ref>

=== Others ===
* Grand Officer of the Order of Christ of Portugal (GOC) - 7 October 1919<ref>[http://www.london-gazette.co.uk/issues/31586/supplements/12415 London Gazette, 7 October 1919]</ref>
* Grand Commander of the Order of the Redeemer of the Kingdom of Greece - 21 October 1920<ref>[http://www.london-gazette.co.uk/issues/32095/pages/10197 London Gazette, 22 October 1920]</ref>
* Grand Cross of the Order of the Dannebrog of Denmark - 11 October 1921<ref>[http://www.london-gazette.co.uk/issues/32483/pages/7974 London Gazette, 11 October 1921]</ref>

== Arms ==
{{Infobox COA wide
|image = Coat of Arms of Baron Baden-Powell.svg
|image size =
|bannerimage =
|badgeimage =
|notes = Coat of Arms started using the 1st [[Baron Baden-Powell|Baron Baden-Powell of Gilwell]].
|year_adopted = 1929
|crest = 1st: a Lion passant Or in the paw a broken Tilting Spear in bend proper pendent therefrom by a Riband Gules an Escutcheon wresting on a Wreath Sable charged with a Pheon Or (Powell); 2nd: out of a Crown Vallary Or a Demi Lion rampant Gules on the head a like Crown charged on the shoulders with a Cross Patée Argent and supporting with the paws a Sword Erect proper Pommel and Hilt Gold (Baden).
|torse =
|helm =
|coronet = [[Coronet]] of a baron.
|escutcheon = Quarterly: 1 and 4th, Per fess Or and Argent a Lion rampant gules between two Tilting Spears erect proper (Powell); 2nd and 3rd, Argent a Lion rampant proper on the head a Crown Vallary Or between four Crosses Patée Gules and as many Fleur-de-lis Azure alternately (Baden).
|supporters = Not shown here. [[Dexter and sinister|Dexter]]: an Officer of 13th/18th [[Hussar]]s in full dress his Sword drawn over his shoulder proper; [[Dexter and sinister|sinister]]: a [[Scouting|Boy Scout]] holding a Staff also proper.
|compartment =
|motto = '''Ar Nyd Yw Pwyll Pyd Yw''' (Where there is steadiness, there will be a Powell).
|orders = {{plainlist|
* Knight Commander of the [[Order of the Bath]] (KCB) - 9 November 1909 (CB: 1901)
* Knight Grand Cross of the [[Royal Victorian Order]] (GCVO) - 1 January 1923[84] (KCVO: 3 October 1909)
* Knight of Grace of the Venerable [[Venerable Order of Saint John|Order of St. John]] (KStJ) - 23 May 1912
* Grand Officer of the [[Order of Christ (Portugal)|Order of Christ]] of Portugal (GOC) - 7 October 1919
* Grand Commander of the [[Order of the Redeemer]] of the Kingdom of Greece - 21 October 1920
* Grand Cross of the [[Order of the Dannebrog]] of Denmark - 11 October 1921
* [[Baronet]] - 1 January 1921 (dated 21 February 1923)
* Grand Cross of the [[Order of St Michael and St George]] (GCMG) - 3 June 1927
* [[Baron]] Baden-Powell, of Gilwell in the County of Essex - 17 September 1929
* Member of the [[Order of Merit]] (OM) - 11 May 1937}}
|other_elements =
|banner =
|badge =
|symbolism =
|previous_versions =
}}

== See also ==
{{Portal|Scouting|Biography}}
* [[Baden-Powell House]]
* [[Scouting memorials]]
* [[Baden-Powell's Unilens]]

== Notes ==
{{Reflist|30em}}

== Related readings: biographies ==
{{Refbegin}}
* {{cite book |last=Begbie |first=Harold |authorlink=Edward Harold Begbie |title=The story of Baden-Powell: The Wolf that never Sleeps |location=London |publisher=Grant Richards |date=1900 |url=http://www.gutenberg.org/ebooks/17300}}
* {{cite book |last=Kiernan |first=R.H. |title=Baden-Powell |date=1939 |publisher=Harrap |location=London}}
* {{cite book |last=Saunders |first=Hilary St George |authorlink=Hilary Saint George Saunders |title=The Left Handshake |date=1948}}
* {{cite book |last=Palstra |first=Theo P.M. |title=Baden-Powel, zijn leven en werk |publisher=De Nationale Padvindersraad |location=Den Haag |date=April 1967}}
* {{cite book |last=Drewery |first=Mary |title=Baden-Powell: the man who lived twice |publisher=[[Hodder & Stoughton]] |location=London |date=1975 |isbn=0-340-18102-8}}
* {{cite book |last=Brendon |first=Piers |authorlink=Piers Brendon |title=Eminent Edwardians |publisher=Houghton Mifflin Company |isbn=0-395-29195-X |date=1980}}
* {{cite book |last=Jeal |first=Tim |authorlink=Tim Jeal |title=Baden-Powell |publisher=[[Hutchinson (publisher)|Hutchinson]] |location=London |date=1989 |isbn=0-09-170670-X}}
* {{cite book |last=Hillcourt |first=William |authorlink=William Hillcourt |last2=Baden-Powell |first2=Olave |title=Baden-Powell: The Two Lives Of A Hero |date=1992 |publisher=Gilwellian Press d/b/a Scouter's Journal Magazine |location=New York |isbn=0-8395-3594-5}}
* {{cite web |title=Robert Baden-Powell, Founder of the World Scout Movement, Chief Scout of the World |publisher=Pine Tree Web |url=http://www.pinetreeweb.com/B-P.htm |accessdate=29 July 2007}}
{{Refend}}

== External links ==
{{Sister project links |wikt=no |commons=Robert Baden-Powell |b=no |n=no |q=Robert Baden-Powell |s=Robert Baden-Powell |v=no |species=no |author=yes}}
{{Commons|Scouting}}
* {{Gutenberg author |id=Baden-Powell+of+Gilwell,+Robert+Stephenson+Smyth+Baden-Powell,+Baron}}
* {{Internet Archive author |sname=Robert Stephenson Smyth Baden-Powell}}
* {{Librivox author |id=1213}}
* [http://news.bbc.co.uk/2/hi/uk_news/magazine/6918066.stm What would Baden-Powell do?]

{{S-start}}
{{S-reg|uk}}
{{S-new}}
{{S-ttl|title=[[Baron Baden-Powell]]|years=1929–1941}}
{{S-aft|after=[[Peter Baden-Powell, 2nd Baron Baden-Powell|Peter Baden-Powell]]}}
{{S-reg|uk-bt}}
{{S-new}}
{{S-ttl|title=Baronet ''' (of Bentley)|years='''1922–1941}}
{{S-aft|after=[[Peter Baden-Powell, 2nd Baron Baden-Powell|Peter Baden-Powell]]}}
{{S-npo|scout}}
{{S-new}}
{{S-ttl|title=[[Chief Scout (The Scout Association)|Chief Scout]] of the British Empire|years=1908–1941}}
{{S-aft|after=[[Arthur Somers-Cocks, 6th Baron Somers|Lord Somers]]}}
{{S-new}}
{{S-ttl|title=Chief Scout of the World|years=1920–1941}}
{{S-non|reason=Never assigned again}}
{{End}}

{{Scouting|founders}}
{{Featured article}}

{{Authority control|VIAF=2479236|LCCN=n/50/50831}}

{{Persondata
| NAME = Baden-Powell, Robert Stephenson Smyth Baden-Powell, 1st Baron
| ALTERNATIVE NAMES = B.-P., Lord Baden-Powell, Lord Baden-Powell of Gilwell, B-P, BiPi
| SHORT DESCRIPTION = Founder of Scouting, British Army Lt. General
| DATE OF BIRTH = 22 February 1857
| PLACE OF BIRTH = Paddington, London, UK
| DATE OF DEATH = 6 January 1941
| PLACE OF DEATH = Nyeri, Kenya
}}
{{DEFAULTSORT:Badenpowell, Robert Stephenson Smyth}}
[[Category:1857 births]]
[[Category:1941 deaths]]
[[Category:People from Paddington]]
[[Category:People educated at Charterhouse School]]
[[Category:Scouting pioneers]]
[[Category:The Scout Association]]
[[Category:Girl Guiding and Girl Scouting]]
[[Category:Recipients of the Bronze Wolf Award]]
[[Category:British Army generals]]
[[Category:13th Hussars officers]]
[[Category:British spies]]
[[Category:British military personnel of the Fourth Anglo-Ashanti War]]
[[Category:British Army personnel of the Second Boer War]]
[[Category:People of the Second Matabele War]]
[[Category:Pre–World War I spies]]
[[Category:Outdoor educators]]
[[Category:English Anglicans]]
[[Category:Barons in the Peerage of the United Kingdom]]
[[Category:Baronets in the Baronetage of the United Kingdom]]
[[Category:Knights Commander of the Order of the Bath]]
[[Category:Knights Grand Cross of the Order of St Michael and St George]]
[[Category:Knights Grand Cross of the Royal Victorian Order]]
[[Category:Knights of Grace of the Order of St John]]
[[Category:Members of the Order of Merit]]
[[Category:Grand Officers of the Order of Christ (Portugal)]]
[[Category:Commandeurs of the Légion d'honneur]]
[[Category:Grand Crosses of the Order of the Phoenix (Greece)]]
[[Category:Commanders with Star of the Order of Polonia Restituta]]
[[Category:Recipients of the Order of Merit of the Republic of Hungary]]
[[Category:People of the Victorian era]]
[[Category:People of the Edwardian era]]
[[Category:5th Dragoon Guards officers]]
[[Category:Grand Crosses of the Order of the Dannebrog]]
[[Category:Grand Crosses of the Order of the White Lion]]
[[Category:Grand Commanders of the Order of the Redeemer]]
[[Category:Recipients of the Silver Wolf Award]]
[[Category:Knights Grand Cross of the Order of Orange-Nassau]]
[[Category:Baden-Powell family]]

Robert Baden-Powell, 1st Baron Baden-Powell

2015-04-06T00:13:10Z

Haiduc: Created page with "{{redirect|Baden-Powell|other meanings|Baden Powell (disambiguation)}} {{Use British English|date=October 2012}} {{Use dmy dates|date=October 2014}} {{redirect-distinguish|St..."

{{redirect|Baden-Powell|other meanings|Baden Powell (disambiguation)}}

{{Use British English|date=October 2012}}
{{Use dmy dates|date=October 2014}}
{{redirect-distinguish|Stephe|Steph|Stephie|Stephy|Stephen}}
{{Infobox military person
|honorific_prefix=[[The Right Honourable]]
|name=The Lord Baden-Powell
|honorific_suffix=[[Order of Merit|OM]] [[Order of St Michael and St George|GCMG]] [[Royal Victorian Order|GCVO]] [[Order of the Bath|KCB]]
|birth_date={{birth-date|df=yes|22 February 1857}}
|death_date={{death-date and age|df=yes|8 January 1941|22 February 1857}}
|birth_place=[[Paddington]], London, England
|death_place=[[Nyeri]], Kenya
|image=Baden-Powell USZ62-96893 (retouched and cropped).png
|image_size=200
|alt=Black and white photograph of a man in military uniform, with his medals pinned to the left side of his jacket. He is wearing a wide-brimmed hat and holding a walking stick in both hands.
|caption=Founder of [[Scouting]]
|nickname=B-P
|branch=[[British Army]]
|serviceyears=1876–1910
|rank=[[Lieutenant-General (UK)|Lieutenant-General]]
|commands={{plainlist|
* Chief of Staff, [[Second Matabele War]] (1896–1897)
* 5th [[Dragoon]] Guards in India (1897)
* Inspector General of Cavalry, England (1903)
}}
|battles=
* [[Anglo-Ashanti Wars]]
* [[Second Matabele War]]
* [[Siege of Mafeking]]
* [[Second Boer War]]
|awards=
* Ashanti Star (1895)<ref name="ashanti">{{cite web |title=Ashanti Campaign, 1895 |work=The Pine Tree Web |url=http://pinetreeweb.com/bp-ashanti.htm |accessdate=17 June 2009}}</ref>
* Matabele Campaign, [[British South Africa Company Medal]] (1896)<ref name="bsca">{{cite web |title=Matabele Campaign |work=The Pine Tree Web |url=http://pinetreeweb.com/bp-matabele.htm |accessdate=2 December 2006}}</ref>
* [[Queen's South Africa Medal]] (1899)<ref name="qsam">{{cite web |url=http://pinetreeweb.com/bp-qsam.htm |work=The Pine Tree Web |title=Queen's South Africa Medal |accessdate=2 December 2006}}</ref>
* [[King's South Africa Medal]] ( 1902)<ref name="ksam">{{cite web |title=Kings's South Africa Medal |work=The Pine Tree Web |url=http://pinetreeweb.com/bp-ksam.htm |accessdate=2 December 2006}}</ref>
* Boy Scouts [[Silver Wolf]]
* Boy Scouts [[Silver Buffalo Award]] (1926)<ref name="congress-bsa">{{cite web |title=Silver Buffalo Awards |publisher=Boy Scouts of America |date=2014 |url=http://www.scouting.org/About/FactSheets/Silver_Buffalo.aspx}}</ref>
* World Scout Committee [[Bronze Wolf]] (1935)<ref name="wolf">{{cite web |title=The Library Headlines |work=ScoutBase UK |url=http://www.scoutbase.org.uk/library/hqdocs/headline/981113aa.htm |accessdate=2 December 2006}}</ref>
* Grand Cross of the Order of Dannebrog, Denmark (1921)
* Großes Dankabzeichen des ÖPB (1927)
* Großes Ehrenzeichen der Republik am Bande (1931)
* Goldene Gemse (1931)
* Grand-Cross in the [[Order of Orange-Nassau]] (1932)
* [[Order of Merit]] (1937)
* [[Wateler Peace Prize]] (1937)
* [[Order of St Michael and St George]]
* [[Royal Victorian Order]]
* [[Order of the Bath]]
|laterwork=Founder of the international Scouting Movement; writer; artist
|signature=Baden-Powell_signature.svg
}}

'''Robert Stephenson Smyth Baden-Powell, 1st Baron Baden-Powell''', {{post-nominals|country=AUS|size=100%|OM|GCMG|GCVO|KCB}} ({{IPAc-en|ˈ|b|eɪ|d|ən|_|ˈ|p|oʊ|.|əl}} [[List of names in English with counterintuitive pronunciations#Surnames|Baden as in maiden; Powell as in Noel]]) (22 February 1857 – 8 January 1941), also known as '''B-P''' or '''Lord Baden-Powell''', was a [[Lieutenant-General (United Kingdom)|lieutenant-general]] in the [[British Army]], writer, founder of the [[Scouting|Scout Movement]] and first [[Chief Scout (The Scout Association)|Chief Scout]] of [[The Scout Association|The Boy Scouts Association]].

After having been educated at [[Charterhouse School]] in Surrey, Baden-Powell served in the [[British Army]] from 1876 until 1910 in India and Africa. In 1899, during the [[Second Boer War]] in South Africa, Baden-Powell successfully defended the town in the [[Siege of Mafeking]]. Several of his military books, written for military [[reconnaissance]] and scout training in his African years, were also read by boys. Based on those earlier books, he wrote ''[[Scouting for Boys]]'', published in 1908 by [[Sir Arthur Pearson, 1st Baronet|Sir Arthur Pearson]], for youth readership. In 1907, he held the first [[Brownsea Island Scout camp]], which is now seen as the beginning of Scouting.

The first [[Crystal Palace Rally|Scout Rally]] was held at [[The Crystal Palace]] in 1909, at which appeared a number of girls dressed in Scout uniform, who told B-P that they were the "Girl Scouts", whereupon B-P and his sister [[Agnes Baden-Powell]] formed the [[Girl Guide and Girl Scout|Girl Guides Movement]]. After his marriage on 30 October 1912 to [[Olave Baden-Powell|Olave St Clair Soames]], Baden-Powell and his wife actively gave guidance to the Scouting and Girl Guiding Movements. Baden-Powell lived his last years in [[Nyeri]], Kenya, where he died and was buried in 1941.<ref>{{cite web|url=http://www.pinetreeweb.com/bp-pix25.htm |title=B-P Gallery: |publisher=Pinetreeweb.com |date=16 May 1997 |accessdate=15 July 2014}}</ref><ref>{{cite web|url=http://thescoutingpages.org.uk/statues.html |title=The Scouting Pages |publisher=The Scouting Pages |date=9 August 1907 |accessdate=15 July 2014}}</ref>

== Early life ==
Baden-Powell was born as Robert Stephenson Smyth Powell, or more familiarly as Stephe Powell, at 6 Stanhope Street (now 11 Stanhope Terrace), [[Paddington]] in London, on 22 February 1857.<ref name="jeal">{{cite book |first=Tim |last=Jeal |authorlink=Tim Jeal |title=[[Baden-Powell (book)|Baden-Powell]]
|publisher=[[Hutchinson (publisher)|Hutchinson]] |location=London |year=1989 |isbn=0-09-170670-X}}</ref> He was named after his godfather, [[Robert Stephenson]], the railway and civil engineer;<ref name="Robert Stephenson Trust">{{cite web |title=The life of Robert Stephenson — A Timeline |work=Robert Stephenson Trust |url=http://www.robertstephensontrust.com/page24.html |accessdate=13 October 2009}}</ref> his third name was his mother's maiden name. His father Reverend [[Baden Powell (mathematician)|Baden Powell]], a [[Savilian Professor of Geometry]] at Oxford University, already had four teenage children from the second of his two previous marriages. On 10 March 1846 at [[St Luke's Church, Chelsea]], Reverend Powell married Henrietta Grace Smyth (3 September 1824 – 13 October 1914), eldest daughter of Admiral [[William Henry Smyth]] and 28 years his junior. Quickly they had [[Warington Baden-Powell|Warington]] (early 1847), [[George Baden-Powell|George]] (late 1847), [[Augustus Baden-Powell|Augustus]] (1849) and [[Frank Baden-Powell|Francis]] (1850). After three further children who died when very young, they had Stephe, [[Agnes Baden-Powell|Agnes]] (1858) and [[Baden Baden-Powell|Baden]] (1860). The three youngest children and the often ill Augustus were close friends. Reverend Powell died when Stephe was three, and as tribute to his father and to set her own children apart from their half-siblings and cousins, the mother changed the family name to ''Baden-Powell''. Subsequently, Stephe was raised by his mother, a strong woman who was determined that her children would succeed. Baden-Powell would say of her in 1933 "The whole secret of my getting on, lay with my mother."<ref name="jeal" /><ref name="palstra">{{cite book |first=Theo P.M. |last=Palstra |title=Baden-Powell, zijn leven en werk |trans_title=Baden-Powell, His Life and Work, a True Story |publisher=De Nationale Padvindersraad |location=Den Haag |date=April 1967 |language=nl}}</ref><ref name="drewery">{{cite book |first=Mary |last=Drewery |title=Baden-Powell: The Man Who Lived Twice |publisher=[[Hodder & Stoughton]] |location=London |year=1975 |isbn=0-340-18102-8}}</ref>

After attending [[Rose Hill School]], [[Royal Tunbridge Wells|Tunbridge Wells]], during which his favourite brother Augustus died, Stephe Baden-Powell was awarded a scholarship to [[Charterhouse School|Charterhouse]], a prestigious [[public school (England)|public school]]. His first introduction to Scouting skills was through stalking and cooking game while avoiding teachers in the nearby woods, which were strictly out-of-bounds. He also played the piano and violin, was an [[Ambidexterity|ambidextrous]] artist, and enjoyed acting. Holidays were spent on [[yachting]] or [[canoeing]] expeditions with his brothers.<ref name="jeal" />

== Military career ==
In 1876, R.S.S. Baden-Powell, as he styled himself then, joined the [[13th Light Dragoons|13th Hussars]] in India with the rank of lieutenant. He enhanced and honed his military scouting skills amidst the [[Zulu people|Zulu]] in the early 1880s in the [[KwaZulu-Natal|Natal province]] of South Africa, where his regiment had been posted, and where he was [[Mentioned in Despatches]]. During one of his travels, he came across a large string of wooden beads, worn by the Zulu king [[Dinuzulu kaCetshwayo|Dinizulu]], which was later incorporated into the [[Wood Badge]] training programme he started after he founded the Scouting Movement. Baden-Powell's skills impressed his superiors and he was [[Brevet (military)|brevetted Major]] as Military Secretary and senior [[Aide-de-camp]] of the Commander-in-Chief and Governor of [[Malta]], his uncle General Sir [[Henry Augustus Smyth]].<ref name="jeal" /> He was posted in Malta for three years, also working as intelligence officer for the [[Mediterranean Sea|Mediterranean]] for the Director of Military Intelligence.<ref name="jeal" /> He frequently travelled disguised as a [[Insect collecting|butterfly collector]], incorporating plans of military installations into his drawings of butterfly wings.<ref name="butterfly">{{cite web |last=Baden-Powell |first=Sir Robert |title=My Adventures As A Spy |publisher=Pine Tree Web |year=1915 |url=http://pinetreeweb.com/bp-adventure02.htm |accessdate=17 June 2009}}</ref>

[[File:Robert Baden-Powell in South Africa, 1896 (2).jpg|thumb|Baden-Powell in 1896]]
Baden-Powell returned to Africa in 1896, and served in the [[Second Matabele War]], in the expedition to relieve [[British South Africa Company]] personnel under siege in [[Bulawayo]].<ref name="matabele">{{cite book |first=Robert |last=Baden-Powell |title=The Matabele Campaign, 1896 |publisher=Greenwood Press |year=1897 |isbn=0-8371-3566-4}}</ref> This was a formative experience for him not only because he commanded reconnaissance missions into enemy territory in the [[Matobo National Park|Matopos Hills]], but because many of his later Boy Scout ideas took hold here.<ref name="proctor">{{cite journal |first=Tammy M. |last=Proctor |date=July 2000 |title=A Separate Path: Scouting and Guiding in Interwar South Africa |journal=Comparative Studies in Society and History |volume=42 |issue=3 |issn=0010-4175}}</ref> It was during this campaign that he first met and befriended the American scout [[Frederick Russell Burnham]], who introduced Baden-Powell to stories of the [[American Old West]] and ''woodcraft'' (i.e., [[scoutcraft]]), and here that he wore his signature [[Stetson]] campaign hat and [[neckerchief]] for the first time.<ref name="jeal" />

Baden-Powell was accused of illegally executing a prisoner of war in 1896, the [[Northern Ndebele people|Matabele]] chief Uwini, who had been promised his life would be spared if he surrendered. Uwini was shot by firing squad under Baden-Powell's instructions. Baden-Powell was cleared by the intervention of a military inquiry but the colonial civil authorities wanted a civil investigation and trial. Baden-Powell later claimed he was "released without a stain on my character." Baden-Powell was also accused of allowing native African warriors under his command to massacre enemy prisoners including women, children and non-combatants.{{citation needed|reason=Section on Uwini differs far from the account by Jeal.|date=December 2014}}

After [[Rhodesia]], Baden-Powell served in the Fourth [[Anglo-Ashanti Wars|Ashanti War]] in [[Gold Coast (British colony)|Gold Coast]]. In 1897, at the age of 40, he was brevetted [[colonel]] (the youngest colonel in the British Army) and given command of the [[5th (Princess Charlotte of Wales's) Dragoon Guards|5th Dragoon Guards]] in India.<ref name="barrett">{{cite book |first=C.R.B. |last=Barrett |title=History of The XIII. Hussars |publisher=William Blackwood and Sons |location=Edinburgh and London |year=1911 |url=http://www.pinetreeweb.com/bp-hussars.htm |accessdate=2 January 2007}}</ref> A few years later he wrote a small manual, entitled ''Aids to Scouting,'' a summary of lectures he had given on the subject of military scouting, much of it a written explanation of the lessons he had learned from Burnham, to help train recruits.<ref name="arrow">{{cite web |title=First Scouting Handbook |publisher=Order of the Arrow, Boy Scouts of America |url=http://history.oa-bsa.org/node/3019 |accessdate=30 July 2013}}</ref> Using this and other methods he was able to train them to think independently, use their initiative, and survive in the wilderness.
[[File:SA-S654b-Boer War-Mafeking-10 Shillings (1900).jpg|thumb|[[w:Siege of Mafeking|Siege of Mafeking]], 10 Shillings (1900), [[w:Second Boer War|Boer War]] currency issued by authority of Colonel [[w:Robert Baden-Powell, 1st Baron Baden-Powell|Robert Baden-Powell]].]]
Baden-Powell returned to South Africa before the [[Second Boer War]] and was engaged in further military actions against the Zulus. He organised the [[Legion of Frontiersmen]]{{Citation needed|date=October 2013}} to assist the regular army. Although instructed to maintain a mobile mounted force on the frontier with the Boer republic, Baden-Powell amassed stores and a garrison at Mafeking. While engaged in this, he and much of his intended mobile force was at [[Mafeking]] when it was surrounded by a Boer army, at times in excess of 8,000 men.

Baden-Powell was the garrison commander during the subsequent [[Siege of Mafeking]], which lasted 217 days. Although Baden-Powell could have destroyed his stores and had sufficient forces to break out throughout much of the siege, especially since the Boers lacked adequate artillery to shell the town or its forces, he remained in the town to the point of his intended mounted soldiers eating their horses. The garrison held out until relieved, in part thanks to cunning deceptions devised by Baden-Powell. Fake minefields were planted and his soldiers pretended to avoid non-existent [[barbed wire]] while moving between trenches.<ref>{{cite book |first=Jon |last=Latimer |title=Deception in War |location=London |publisher=John Murray |year=2001 |pages=32–5}}</ref> Baden-Powell did most of the reconnaissance work himself.<ref name="boer">{{cite web |last=Conan-Doyle |first=Arthur |authorlink=Arthur Conan Doyle |year=1901 |title=The Siege of Mafeking |publisher=Pine Tree Web |url=http://www.pinetreeweb.com/conan-doyle-mafeking.htm |accessdate=17 November 2006}}</ref> In one instance noting that the Boers had not removed the rail line, Baden-Powell loaded an armoured locomotive with sharpshooters and successfully sent it down the rails into the heart of the Boer encampment and back again in a strategic attempt to decapitate the Boer leadership.

[[File:Baden Powell.jpg|thumb|left|Baden-Powell on a patriotic postcard in 1900]]
Contrary views of Baden-Powell's actions during the siege argue that his success in resisting the Boers was secured at the expense of the lives of the native African soldiers and civilians, including members of his own African garrison. Pakenham stated that Baden-Powell drastically reduced the rations to the native garrison.<ref name="pakenham">{{cite book |last=Pakenham |first=Thomas |authorlink=Thomas Pakenham (historian) |title=The Boer War |year=1979 |publisher=Avon Books |location=New York |isbn=0-380-72001-9}}</ref> However, in 2001, after subsequent research, Pakenham decidedly retreated from this position.<ref name="jeal" /><ref name="pakenham2">{{cite book |first=Thomas |last=Pakenham |title=The Siege of Mafeking |year=2001}}</ref>

During the siege, the [[Mafeking Cadet Corps]] of white boys below fighting age stood guard, carried messages, assisted in hospitals, and so on, freeing grown men to fight. Baden-Powell did not form the Cadet Corps himself, and there is no evidence that he took much notice of them during the Siege. But he was sufficiently impressed with both their courage and the equanimity with which they performed their tasks to use them later as an object lesson in the first chapter of ''Scouting for Boys''.

The siege was lifted on 16 May 1900. Baden-Powell was promoted to [[Major-general (United Kingdom)|Major-General]], and became a national hero.<ref name="NPG">{{cite web |title=Robert Baden-Powell: Defender of Mafeking and Founder of the Boy Scouts and the Girl Guides |work=Past Exhibition Archive |publisher=[[National Portrait Gallery, London]] |url=http://www.npg.org.uk/whatson/display/2004/robert-baden-powell.php |accessdate=2 November 2010}}</ref>

Briefly back in the [[United Kingdom]] in October 1901, Baden-Powell was invited to visit [[Edward VII|King Edward VII]] at [[Balmoral Castle|Balmoral]], the monarch's Scottish retreat, and personally invested as Companion of the [[Order of the Bath]] (CB).<ref>{{Cite newspaper The Times |articlename=Court circular|day_of_week=Monday |date=14 October 1901 |page_number=9 |issue=36585| }}</ref>

After organising the [[South African Constabulary]], a colonial police force, he returned to England to take up a post as Inspector General of Cavalry in 1903. While holding this position, Baden-Powell was instrumental in reforming reconnaissance training in British cavalry, giving the force an important advantage in scouting ability over continental rivals.<ref>{{cite web |last=Jones |first=Spencer |title=Scouting for Soldiers: Reconnaissance and the British Cavalry, 1899 – 1914 |publisher=War in History |url=http://wih.sagepub.com/content/18/4/495.abstract |accessdate=27 June 2012}}</ref> In 1907 he was appointed to command the [[Northumbrian Division]] of the newly formed [[Territorial Force]].<ref>Reported as "a Yorkshire division" in ''The Times'', 29 October 1907, p.6; the ''Dictionary of National Biography'' lists it as the [[Northumbrian Division]], which encompassed units from the North and East Ridings of Yorkshire as well as Northumbria proper.</ref>

In 1910 Lieutenant-General Baden-Powell decided to retire from the Army, allegedly on the advice of [[Edward VII of the United Kingdom|King Edward VII]] that he could better serve his country by promoting Scouting.<ref>{{cite book |first1=Robert |last1=Baden-Powell |first2=Robert |last2=Stephenson Smyth Baden-Powell Baden-Powell of Gilwell |first3=Elleke |last3=Boehmer |title=Scouting for Boys: A Handbook for Instruction in Good Citizenship |publisher=Oxford University Press |year=2005 |isbn=978-0-19-280246-0 |page=lv |url=http://books.google.com/?id=ej0P_lyMEFkC&pg=PR55 }}</ref><ref>{{cite web |title=Lord Robert Baden-Powell "B-P" – Chief Scout of the World |work=The Wivenhoe Encyclopedia |url=http://www.wivenhoe.gov.uk/Orgs/WSGA/about_badenpowell.htm |accessdate=17 November 2006}}</ref>

On the outbreak of [[World War I]] in 1914, Baden-Powell put himself at the disposal of the War Office. No command was given to him. [[Herbert Kitchener, 1st Earl Kitchener|Lord Kitchener]] said: "he could lay his hand on several competent divisional generals but could find no one who could carry on the invaluable work of the Boy Scouts."<ref name="saunders">{{cite book |first=Hilary |last=Saint George Saunders |title=The Left Handshake |chapter=Chapter II, Enterprise, Lord Baden-Powell |year=1948 |url=http://pinetreeweb.com/bp-memorial.htm |accessdate=2 January 2007}}</ref> It was widely rumoured that Baden-Powell was engaged in spying, and intelligence officers took great care to spread the myth.<ref name="matebele">{{cite web |last=Baden-Powell |first=Sir Robert |year=1915 |url=http://www.pinetreeweb.com/bp-adventure01.htm |title=My Adventures as a Spy |publisher=PineTree.web |accessdate=17 November 2006}}</ref>{{clear}}

== Scouting movement ==
{{Quote box |border=1px |bgcolor=#f9f9f9 |qalign=center
|quote=<poem>'''Pronunciation of Baden-Powell'''
{{IPAc-en|ˈ|b|eɪ|d|ən|_|ˈ|p|oʊ|.|əl}}
Man, Nation, Maiden
Please call it Baden.
Further, for Powell
Rhyme it with Noel</poem>
|source=—Verse by B-P
}}
On his return from Africa in 1903, Baden-Powell found that his military training manual, ''Aids to Scouting'', had become a best-seller, and was being used by teachers and youth organisations.<ref name="best-seller">{{cite web |last=Peterson |first=Robert |title=Marching to a Different Drummer |work=Scouting |publisher=Boy Scouts of America |year=2003 |url=http://www.scoutingmagazine.org/issues/0310/d-wwas.html |accessdate=2 January 2007}}</ref> Following his involvement in the [[Boys' Brigade]] as Brigade Secretary and Officer in charge of its scouting section, with encouragement from his friend, [[William Alexander Smith (Boys' Brigade)|William Alexander Smith]], Baden-Powell decided to re-write ''Aids to Scouting'' to suit a youth readership. In August 1907 he [[Brownsea Island Scout camp|held a camp on Brownsea Island]] to test out his ideas. About twenty boys attended: eight from local Boys' Brigade companies, and about twelve [[Public school (United Kingdom)|public school]] boys, mostly sons of his friends.

Baden-Powell was also influenced by [[Ernest Thompson Seton]], who founded the [[Woodcraft Indians]]. Seton gave Baden-Powell a copy of his book ''The Birch Bark Roll of the Woodcraft Indians'' and they met in 1906.<ref name="SetonInfed">{{cite web |title=Ernest Thompson Seton and Woodcraft |publisher=InFed |year=2002 |url=http://www.infed.org/thinkers/seton.htm |accessdate=7 December 2006}}</ref><ref name="BPInfed">{{cite web |title=Robert Baden-Powell as an Educational Innovator |publisher=InFed |year=2002 |url=http://www.infed.org/thinkers/et-bp.htm |accessdate=7 December 2006}}</ref> The first book on the Scout Movement, Baden-Powell's ''[[Scouting for Boys]]'' was published in six instalments in 1908, and has sold approximately 150 million copies as the [[List of best-selling books|fourth best-selling book]] of the 20th century.<ref>Extrapolation for global range of other language publications, and related to the number of Scouts, make a realistic estimate of 100 to 150 million books. Details from {{cite book |first=Tim |last=Jeal |authorlink=Tim Jeal |title=Baden-Powell |location=London |publisher=[[Hutchinson (publisher)|Hutchinson]] |isbn=0-09-170670-X}}</ref>

[[File:Butt, Baden-Powell, Taft, Bryce2.jpg|thumb|Reviewing the Boy Scouts of Washington D.C. from the portico of the [[White House]]: Baden-Powell, President [[William Howard Taft|Taft]], British ambassador [[James Bryce, 1st Viscount Bryce|Bryce]] (1912)]]
Boys and girls spontaneously formed Scout troops and the Scouting Movement had inadvertently started, first as a national, and soon an international phenomenon. The Scouting Movement was to grow up in friendly parallel relations with the Boys' Brigade. [[Crystal Palace Rally|A rally for all Scouts]] was held at [[The Crystal Palace|Crystal Palace]] in London in 1909, at which Baden-Powell discovered the first [[Girl Guide and Girl Scout|Girl Scouts]]. The Girl Guide Movement was subsequently formalised in 1910 under the auspices of Baden-Powell's sister, Agnes Baden-Powell. Baden-Powell's friend [[Juliette Gordon Low]] was encouraged by him to bring the Movement to the United States, where she founded the [[Girl Scouts of the USA]].

In 1920, the [[1st World Scout Jamboree]] took place in [[Olympia, London|Olympia]] in West Kensington, and Baden-Powell was acclaimed [[Chief Scout (United Kingdom)|Chief Scout]] of the World. Baden-Powell was created a [[Baronet]] in 1921 and [[Baron Baden-Powell]], of Gilwell, in the County of Essex, on 17 September 1929, [[Gilwell Park]] being the International Scout Leader training centre.<ref name="ThePeerage">{{cite web |title=Family history, Person Page 876 |publisher=The Peerage |url=http://www.thepeerage.com/p876.htm#i8753 |accessdate=1 January 2007}}</ref> After receiving this honour, Baden-Powell mostly styled himself "Baden-Powell of Gilwell".

[[File:Scouting pioneers.jpg|thumb|left|upright|Three Scouting pioneers: Robert Baden-Powell ''(seated)'', [[Ernest Thompson Seton|Ernest T. Seton]] ''(left)'', and [[Daniel Carter Beard|Dan Beard]] ''(right)'']]
In 1929, during the [[3rd World Scout Jamboree]], he received as a present a new 20-horsepower [[Rolls-Royce Limited|Rolls-Royce]] car (chassis number GVO-40, registration OU 2938) and an Eccles [[travel trailer|Caravan]].<ref name="jamroll">{{cite web |title=What ever happened to Baden-Powell's Rolls Royce? |url=http://www.jamroll.org/|accessdate=8 November 2008}}</ref> This combination well served the Baden-Powells in their further travels around Europe. The caravan was nicknamed Eccles and is now on display at Gilwell Park. The car, nicknamed Jam Roll, was sold after his death by [[Olave Baden-Powell]] in 1945. Jam Roll and Eccles were reunited at Gilwell for the [[21st World Scout Jamboree]] in 2007. Recently it has been purchased on behalf of Scouting and is owned by a charity, B-P Jam Roll Ltd. Funds are being raised to repay the loan that was used to purchase the car.<ref name="jamroll" /><ref>{{cite web |title="Johnny" Walker's Scouting Milestones |url=http://scoutguidehistoricalsociety.com/jamroll.htm|date=20 July 2008|accessdate=21 February 2014}}</ref> Baden-Powell also had a positive impact on improvements in youth education.<ref name="education">{{cite web |title=Baden-Powell as an Educational Innovator |work=Infed Thinkers |url=http://www.infed.org/thinkers/et-bp.htm |accessdate=4 February 2006}}</ref> Under his dedicated command the world Scouting movement grew. By 1922 there were more than a million Scouts in 32 countries; by 1939 the number of Scouts was in excess of 3.3 million.<ref name="nagy">{{cite book |first=László |last=Nagy |authorlink=László Nagy (Scouting) |title=250 million Scouts |publisher=[[World Scout Foundation]] |location=Geneva |year=1985}}</ref>

At the [[5th World Scout Jamboree]] in 1937, Baden-Powell gave his farewell to Scouting, and retired from public Scouting life. 22 February, the joint birthday of Robert and Olave Baden-Powell, continues to be marked as [[World Thinking Day|Founder's Day]] by Scouts and [[Thinking Day]] by Guides to remember and celebrate the work of the Chief Scout and Chief Guide of the World.

In his final letter to the Scouts, Baden-Powell wrote:
<blockquote>... I have had a most happy life and I want each one of you to have a happy life too. I believe that God put us in this jolly world to be happy and enjoy life. Happiness does not come from being rich, nor merely being successful in your career, nor by self-indulgence. One step towards happiness is to make yourself healthy and strong while you are a boy, so that you can be useful and so you can enjoy life when you are a man. Nature study will show you how full of beautiful and wonderful things God has made the world for you to enjoy. Be contented with what you have got and make the best of it. Look on the bright side of things instead of the gloomy one. But the real way to get happiness is by giving out happiness to other people. Try and leave this world a little better than you found it and when your turn comes to die, you can die happy in feeling that at any rate you have not wasted your time but have done your best. 'Be Prepared' in this way, to live happy and to die happy — stick to your Scout Promise always — even after you have ceased to be a boy — and God help you to do it.<ref name="finalspeech">{{cite web |last=Baden-Powell |first=Sir Robert |url=http://guidinguk.freeservers.com/B-P.html |title=B-P's final letter to the Scouts |publisher=Girl Guiding UK |accessdate=4 August 2007}}</ref></blockquote>{{clear}}

== Personal life ==
[[File:Olave Baden-Powell.jpg|thumb|upright|[[Olave Baden-Powell]]]]
In January 1912, Baden-Powell was en route to New York on a Scouting World Tour, on the ocean liner {{SS|Arcadian}}, when he met [[Olave Baden-Powell|Olave St Clair Soames]].<ref name="olave">{{cite web |last=Baden-Powell |first=Olave |title=Window on My Heart |work=The Autobiography of Olave, Lady Baden-Powell, G.B.E.as told to Mary Drewery |publisher=Hodder & Stoughton |url=http://www.pinetreeweb.com/bp-olave-00.htm |accessdate=16 November 2006}}</ref><ref name="olaverobert">{{cite web |title=Fact Sheet: The Three Baden-Powell's: Robert, Agnes, and Olave |publisher=Girl Guides of Canada |url=http://www.girlguides.ca/media/pdfs/14-3/14.3.1.7.pdf |archiveurl=http://web.archive.org/web/20080309134457/http://www.girlguides.ca/media/pdfs/14-3/14.3.1.7.pdf |archivedate=9 March 2008 |format=PDF}}</ref> She was 23, while he was 55; they shared the same birthday, 22 February. They became engaged in September of the same year, causing a media sensation due to Baden-Powell's fame. To avoid press intrusion, they married in private on 30 October 1912, at St Peter's Church in [[Parkstone]].<ref name="marriage">{{cite web |title=Olave St Clair Baden-Powell (née Soames), Baroness Baden-Powell; Robert Baden-Powell, 1st Baron Baden-Powell |publisher=National Portrait Gallery, London |url=http://www.npg.org.uk/collections/search/portrait.php?mkey=mw83490 |accessdate=16 November 2006}}</ref> The Scouts of England each donated a penny to buy Baden-Powell a wedding gift, a car (note that this is not the Rolls-Royce they were presented with in 1929). There is a monument to their marriage inside St Mary's Church, [[Brownsea Island]].

[[File:Baden Powell grave1.jpg|thumb|left|[[Baden-Powell grave]]]]
Baden-Powell and Olave lived in [[Pax Hill]] near [[Bentley, Hampshire|Bentley]], Hampshire from about 1919 until 1939.<ref>{{cite web |title=Wey People, the Big Names of the Valley |publisher=Wey River freelance community |url=http://www.weyriver.co.uk/theriver/people_3_names.htm |accessdate=29 April 2007}}</ref> The Bentley house was a gift of her father.<ref name="wade">{{cite web |last=Wade |first=Eileen K. |title=Pax Hill |publisher=PineTree Web |url=http://www.pinetreeweb.com/bp-pax-hill.htm |accessdate=16 November 2006}}</ref> Directly after he had married, Baden-Powell began to suffer persistent headaches, which were considered by his doctor to be of [[psychosomatic illness|psychosomatic]] origin and treated with [[Dream interpretation|dream analysis]].<ref name="jeal" /> The headaches disappeared upon his moving into a makeshift bedroom set up on his balcony.

In 1939, Baden-Powell and Olave moved to a cottage he had commissioned in Nyeri, [[Kenya]], near [[Mount Kenya]], where he had previously been to recuperate. The small one-room house, which he named ''Paxtu'', was located on the grounds of the [[Outspan Hotel]], owned by [[Eric Sherbrooke Walker]], Baden-Powell's first private secretary and one of the first Scout inspectors.<ref name="jeal" /> Walker also owned the [[Treetops Hotel]], approximately 17 km out in the [[Aberdare Range|Aberdare Mountains]], often visited by Baden-Powell and people of the [[Happy Valley set]]. The Paxtu cottage is integrated into the Outspan Hotel buildings and serves as a small Scouting museum.

Baden-Powell died on 8 January 1941 and is buried at St. Peter's Cemetery in Nyeri.<ref name="euroscout">{{cite web |title="B-P" – Chief Scout of the World |work=Baden-Powell |publisher=World Organization of the Scout Movement |url=http://www.euro.scout.org/wsrc/fs/bp_e.shtml |archiveurl=http://web.archive.org/web/20070930183638/http://www.euro.scout.org/wsrc/fs/bp_e.shtml |archivedate=30 September 2007 |deadurl=yes}}</ref> His gravestone bears a circle with a dot in the centre "ʘ", which is the trail sign for "Going home", or "I have gone home":<ref>{{Find a Grave |1271 |Robert Stephenson Smyth Baden-Powell}}</ref> When his wife Olave died, her ashes were sent to Kenya and interred beside her husband. Kenya has declared [[Baden-Powell grave|Baden-Powell's grave]] a national monument.<ref name="dualgrave">{{Find a Grave |1272 |Olave St. Clair Baden-Powell}}</ref>

=== Significant family members ===
[[File:Baden-Powell family (1917).jpg|thumb|upright|Baden-Powell with wife and three children, 1917]]
{{Tree list}}
* '''Robert Stephenson Smyth Baden-Powell''' (1857–1941), m. (1912) [[Olave Baden-Powell|Olave St Clair Soames]] (1889–1977)
** [[Peter Baden-Powell, 2nd Baron Baden-Powell|Arthur Robert Peter Baden-Powell]] (1913–1962) (later 2nd Baron Baden-Powell),<ref name="ThePeerage" /> m. (1936) Carine Crause-Boardman
*** [[Robert Crause Baden-Powell, 3rd Baron Baden-Powell|Robert Crause Baden-Powell]] (b. 1936) (later 3rd Baron Baden-Powell)
*** [[Michael Baden-Powell|David Michael Baden-Powell]] (b. 1940) (current heir to the title)
*** {{Tree list/final branch}} Wendy Dorothy Lilian Baden-Powell (b. 1944)
** Heather Grace Baden-Powell (1915–1986), m. (1940) John Hall King (1913–2004)
*** Michael Robert Hall King (1942–1966), who died in the sinking of {{SS|Heraklion}}
*** {{Tree list/final branch}} Timothy John King (b. 1946)
** {{Tree list/final branch}} [[Betty Clay|Betty St. Clair Baden-Powell]] (1917–2004), m. (1936) Gervas Charles Robert Clay (1907–2009)
*** Gillian Clay
*** Robin Clay
*** Nigel Clay
*** {{Tree list/final branch}} Crispin Clay
{{Tree list/end}}

In addition, when Olave's sister Auriol Davidson (née Soames) died in 1919, Olave and Robert took her three nieces, Christian (1912–1975), Clare (1913–1980), and Yvonne, (1918–1995?), into their family and brought them up as their own children.

=== Personal beliefs ===
[[File:'Are you in this' poster.jpg|thumb|left|upright|A World War I propaganda poster drawn by Baden-Powell]]

[[Tim Jeal]], who wrote the biography ''[[Baden-Powell (book)|Baden-Powell]]'', argued that Baden-Powell's distrust of [[communism]] led to his implicit support, through naïveté, of [[fascism]]. Baden-Powell admired [[Benito Mussolini]] early in the Italian fascist leader's career. In 1939 Baden-Powell noted in his diary: "Lay up all day. Read ''[[Mein Kampf]]''. A wonderful book, with good ideas on education, health, propaganda, organisation etc. – and ideals which [[Adolf Hitler|Hitler]] does not practise himself."<ref name="jeal" />{{rp|550}}

Some early Scouting "Thanks" badges (from 1911) and the Scouting "Medal of Merit" badge had a [[swastika]] symbol on them.<ref>{{cite book |last1=Gresh |first1=Lois H. |author1-link=Lois H. Gresh |last2=Weinberg |first2=Robert | author2-link=Robert Weinberg (author) |title=Why Did It Have To Be Snakes: From Science to the Supernatural, The Many Mysteries of Indiana Jones |url=http://books.google.com/books?id=tAc7BESPBYkC |publisher=John Wiley & Sons |date=2008 |page=127 |isbn=978-0-470-22556-1 |accessdate=18 December 2013 |quote=The symbol [swastika] was used on the Thanks Badge, created in 1911. The swastika had been a symbol for luck in India long before being adopted by the Nazis, and Baden-Powell would have come across it during his years serving in that country. In 1922, the swastika was incorporated into the design for the Medal of Merit. The symbol was dropped by the Boy Scouts in 1934 because of its use by the Nazi Party.}}</ref><ref>{{cite web |title=Boy Scout medal with fleur-de-lis and swastika, 1930s |publisher=The Learning Federation |url=http://elearning.scgs.qld.edu.au/learningfederation/drs/R2944/description.html |accessdate=3 September 2008}}</ref>
According to biographer [[Michael Rosenthal]], Baden-Powell used the swastika because he was a [[Nazi]] sympathiser. Jeal, however, argues that Baden-Powell was ignorant of the symbol's growing association with Nazism and that he used the symbol for its centuries-old meaning of "good luck" in India. (The Nazis included Baden-Powell in "[[The Black Book]]" in a 1940 list of people slated for detention following the planned conquest of the United Kingdom. Nazism regarded Scouting as a dangerous espionage organisation.<ref name="blackbook">{{cite book |first=Walter |last=Schellenberg |authorlink=Tim Jeal |title=Invasion, 1940: The Nazi Invasion Plan for Britain |work=[[Imperial War Museum]] |publisher=St Ermin's Press |location=London |year=2000}}</ref>) When Nazi use of the swastika became well-known, the Scouts stopped using it. Nazi Germany banned Scouting in June 1934, seeing it as "a haven for young men opposed to the new State".<ref>{{cite book |last=Laqueur |first=Walter |title=Young Germany: A History of the German Youth Movement |publisher=Transaction Books |isbn=0-88738-002-6 |pages=201–202 |url=http://books.google.co.uk/books?id=d5po4b0U2xEC&pg=PA201&lpg=PA201 }}</ref>

Michael Rosenthal notes "a coherent ideology stressing unquestioning obedience to properly structured authority; happy acceptance of one's social and economic position in life; and an unwavering, uncritical patriotism".<ref>{{cite book |last1=Rosenthal |first1=Michael |title=The Character Factory: Baden-Powell and the Origins of the Boy Scout Movement |url=http://books.google.com/books?id=UQ-4AAAAIAAJ |publisher=Pantheon Books |date=1986 |page=7 |accessdate=18 December 2013 |quote=While the Scout factory for the turning out of serviceable citizens could not vouch for the uniformity of its finished product, its aspirations for such uniformity were nonetheless real. Both specifications and uses, in this case, were supplied by a coherent ideology stressing unquestioning obedience to properly structured authority; happy acceptance of one's social and economic position in life; and an unwavering, uncritical patriotism.}}</ref>

=== Artist and writer ===
Baden-Powell made paintings and drawings almost every day of his life. Most have a humorous or informative character.<ref name="jeal" /> He published books and other texts during his years of military service both to finance his life and to educate his men.<ref name="jeal" />

Baden-Powell was regarded as an excellent storyteller. During his whole life he told "ripping yarns" to audiences.<ref name="jeal" /> After having published ''Scouting for Boys'', Baden-Powell kept on writing more handbooks and educative materials for all Scouts, as well as directives for Scout Leaders. In his later years, he also wrote about the Scout movement and his ideas for its future. He spent the last decade of his life in Africa, and many of his later books had African themes.
Currently, many pages of his field diary, complete with drawings, are on display at the [[National Scouting Museum]] in [[Irving, Texas]].

Baden-Powell was keen on amateur theatricals, from Charterhouse public school where among other roles he played female operatic roles. In the army he made a speciality of female roles and would often make his own dresses. His stage specialty was what he called his skirt dance.

=== Sexuality ===
Some modern authors have explained Baden-Powell's interest in boys as a chaste manifestation of homosexual sensibilities. Among these historians are Tim Jeal, author of ''[[Baden-Powell: Founder of the Boy Scouts (book)|Baden-Powell: Founder of the Boy Scouts]]'' and Michael Rosenthal of [[Columbia University]], in ''The character factory: Baden-Powell and the origins of the Boy Scout movement''.<ref name="rosenthal">{{cite book | author=Rosenthal, Michael | title=The character factory: Baden-Powell and the origins of the Boy Scout movement | publisher=Pantheon | year=1986 | }}</ref> Other historians have been less sympathetic; Kenneth Morgan of [[University of Oxford|Oxford]], in ''The Boer War and the Media'', refers to Baden-Powell's "probable [[pederasty]]" as a character defect covered up by the media.<ref name="morgan">{{cite web|url=http://ics.leeds.ac.uk/papers/pmt/exhibits/1215/Morgan.pdf|work=Twentieth Century British History|title=The Boer War and the Media (1899-1902)|accessdate=February 05|accessyear=2006}}</ref>

There is however, no evidence of his ever engaging in sexual activity with any males. He was adamant against Scoutmasters engaging in sexual contact with their charges, recommending flogging for transgressors. Baden-Powell believed strongly in the negative effects of masturbation - a view not shared by all educators of his time - and counseled Scouts to restrain the sexual impulse as far as possible. An exhortation against masturbation, written by Baden-Powell for inclusion in an early scouting manual, was so graphic that his printer refused to print it unedited.

== Works ==
{{Div col|cols=3}}
'''Military books'''
* 1884: ''Reconnaissance and Scouting''
* 1885: ''Cavalry Instruction''
* 1889: ''Pigsticking or Hoghunting''
* 1896: ''The Downfall of Prempeh''
* 1897: ''The Matabele Campaign''
* 1899: ''Aids to Scouting for N.-C.Os and Men''
* 1900: ''Sport in War''
* 1901: ''Notes and Instructions for the South African Constabulary''
* 1914: ''Quick Training for War''

'''Scouting books'''
* 1908: ''[[Scouting for Boys]]''
* 1909: ''Yarns for Boy Scouts''
* 1912: ''[[How Girls Can Help to Build Up the Empire|The Handbook for the Girl Guides or How Girls Can Help to Build Up the Empire]]'' (co-authored with Agnes Baden-Powell)
* 1913: ''Boy Scouts Beyond The Sea: My World Tour''
* 1916: ''[[The Wolf Cub's Handbook]]''
* 1918: ''Girl Guiding''
* 1919: ''Aids To Scoutmastership''
* 1921: ''What Scouts Can Do: More Yarns''<ref>{{cite book |last=Lord Baden-Powell of Gilwell |title=What Scouts Can Do: More Yarns |year=1921 |url=http://www.pinetreeweb.com/bp-can1.htm |accessdate=1 August 2007}}</ref>
* 1922: ''[[Rovering to Success]]''
* 1929: ''Scouting and Youth Movements''
* est 1929: ''[[s:Last message to scouts|Last Message to Scouts]]''<ref>[http://scout.org/en/about_scouting/facts_figures/history/b_p_s_last_message "B-P prepared a farewell message to his Scouts, for publication after his death"]. Scouts.org.</ref>
* 1932: ''He-who-sees-in-the-dark; the Boys' Story of Frederick Burnham, the American Scout''<ref>{{cite book |last=West |first=James E. |authorlink=James E. West (Scouting) |last2=Lamb |first2=Peter O. |others=illustrated by Lord Baden-Powell |title=He-who-sees-in-the-dark; the Boys' Story of Frederick Burnham, the American Scout |publisher=Brewer, Warren and Putnam; Boy Scouts of America |location=New York |date=1932}}</ref>
* 1935: ''Scouting Round the World''

'''Other books'''
* 1905: ''Ambidexterity'' (co-authored with John Jackson)
* 1915: ''Indian Memories''
* 1915: ''My Adventures as a Spy''<ref>{{gutenberg |no=15715 |name=My Adventures as a Spy|bullet=none}}</ref>
* 1916: ''Young Knights of the Empire: Their Code, and Further Scout Yarns''<ref>{{gutenberg |no=6673 |name=Young Knights of the Empire: Their Code, and Further Scout Yarns|bullet=none}}</ref>
* 1921: ''An Old Wolf's Favourites''
* 1927: ''Life's Snags and How to Meet Them''
* 1933: ''Lessons From the Varsity of Life''
* 1934: ''Adventures and Accidents''
* 1936: ''Adventuring to Manhood''
* 1937: ''African Adventures''
* 1938: ''Birds and Beasts of Africa''
* 1939: ''Paddle Your Own Canoe''
* 1940: ''More Sketches Of Kenya''

'''Sculpture'''
* 1905 ''John Smith''<ref>{{cite web |title=John Smith |publisher=The Library of Virginia |url=http://www.lva.virginia.gov/exhibits/treasures/arts/art-p1.htm |accessdate=29 July 2007}}</ref>

[[File:Scouting for boys 1 1908.jpg|thumb|upright|Cover of first part of ''Scouting for Boys'', January 1908]]
{{Div col end}}

== Awards ==
[[File:Robert Baden-Powell Monument London.jpg|right|thumb|upright|Statue of Baden-Powell by [[Don Potter]] in front of [[Baden-Powell House]] in London]]
[[File:Baden Powell plaque.png|thumb|Memorial to Baden-Powell, "Chief Scout of the World", at [[Westminster Abbey]]]]

In 1937 Baden-Powell was appointed to the [[Order of Merit]], one of the most exclusive awards in the [[Orders, decorations, and medals of the United Kingdom|British honours system]], and he was also awarded 28 decorations by foreign states, including the Grand Officer of the Portuguese [[Order of Christ (Portugal)|Order of Christ]],<ref>{{cite journal |title=Supplement to the London Gazette |journal=London Gazette |date=1 June 1920 |url=http://www.london-gazette.co.uk/issues/31928/supplements/6176 |accessdate=17 June 2009}}</ref> the Grand Commander of the Greek [[Order of the Redeemer]] (1920),<ref>{{cite journal |title=Decoration Conferred by His Majesty the King of the Hellenes |work=The London Gazette |date=22 October 1920 |url=http://www.london-gazette.co.uk/issues/32095/pages/10197/page.pdf |accessdate=10 February 2010}}</ref> the Commander of the French [[Légion d'honneur]] (1925), the First Class of the Hungarian Order of Merit (1929), the Grand Cross of the [[Order of the Dannebrog]] of Denmark, the Grand Cross of the [[Order of the White Lion]], the Grand Cross of the [[Order of the Phoenix (Greece)|Order of the Phoenix]], and the [[Order of Polonia Restituta]].

The [[Silver Wolf Award]] worn by Robert Baden-Powell is handed down the line of his successors, with the current Chief Scout, [[Bear Grylls]], wearing this original award.

The [[Bronze Wolf Award]], the only distinction of the [[World Organization of the Scout Movement]], awarded by the [[World Scout Committee]] for exceptional services to world Scouting, was first awarded to Baden-Powell by a unanimous decision of the then ''International Committee'' on the day of the institution of the Bronze Wolf in [[Stockholm]] in 1935. He was also the first recipient of the [[Silver Buffalo Award]] in 1926, the highest award conferred by the [[Boy Scouts of America]].

In 1927, at the Swedish National Jamboree he was awarded by the [[Scouting in Austria|Österreichischer Pfadfinderbund]] with the "''Großes Dankabzeichen des ÖPB''.<ref name="Pribich">{{cite book |last=Pribich |first=Kurt |title=Logbuch der Pfadfinderverbände in Österreich |publisher=Pfadfinder-Gilde-Österreichs |year=2004 |location=Vienna |language=German}}</ref>{{rp |113}}

In 1931 Baden-Powell received the highest award of the [[First Austrian Republic]] (''Großes Ehrenzeichen der Republik am Bande'') out of the hands of President [[Wilhelm Miklas]].<ref name="Pribich" />{{rp |101}} Baden-Powell was also one of the first and few recipients of the ''Goldene Gemse'', the highest award conferred by the Österreichischer Pfadfinderbund.<ref>{{cite book |last=Wilceczek |first=Hans Gregor |title=Georgsbrief des Bundesfeldmeisters für das Jahr 1931 an die Wölflinge, Pfadfinder, Rover und Führer im Ö.P.B. |publisher=Österreichischer Pfadfinderbund |year=1931 |location=Vienna |page=4 |language=German}}</ref>

In 1931, Major [[Frederick Russell Burnham]] dedicated [[Mount Baden-Powell]]<ref name="mtbp">{{cite web |url={{Gnis3 |255344}} |work=USGS |title=Mount Baden-Powell |accessdate=17 April 2006}}</ref> in California to his old Scouting friend from forty years before.<ref name="dedication">{{cite web |url=http://www.pinetreeweb.com/dedication.htm |work=The Pine Tree Web |title=Dedication of Mount Baden-Powell |accessdate=23 April 2006}}</ref><ref name="chances">{{cite book |last=Burnham |first=Frederick Russell |authorlink=Frederick Russell Burnham |title=Taking Chances |publisher=Haynes |year=1944 |pages=xxv–xxix |isbn=1-879356-32-5 |nopp=true}}</ref> Today their friendship is honoured in perpetuity with the dedication of the adjoining peak, [[Mount Burnham]].<ref name="mtburnham">{{cite web |url={{Gnis3 |255383}} |work=Mount Burnham |title=Mapping Service |accessdate=17 April 2006}}</ref>

Baden-Powell was nominated for the [[Nobel Peace Prize]] on numerous occasions, including 10 separate nominations in 1928.<ref>{{cite web |url=http://nobelprize.org/nobel_prizes/peace/nomination/nomination.php?action=show&showid=1589 |title=Nomination Database: Baden-Powell |accessdate=2 November 2010 |work=The Nomination Database for the Nobel Peace Prize, 1901–1956}}</ref> He was awarded the [[Wateler Peace Prize]] in 1937.<ref>{{cite web |url=http://www.vredespaleis.nl/index.php?pid=111|title=Lijst van Laureaten van de Carnegie Wateler Vredesprijs|accessdate=11 July 2013}}</ref>

In 2002, Baden-Powell was named in the [[BBC]]'s list of the [[100 Greatest Britons]] following a UK-wide vote.<ref>{{cite news|url=http://www.dailymail.co.uk/news/article-134458/100-great-Britons--A-complete-list.html |title=100 great Britons – A complete list |work=Daily Mail |date=21 August 2002 |accessdate=4 August 2012}}</ref>

As part of the [[Scouting 2007 Centenary]], Nepal renamed Urkema Peak to [[Baden-Powell Peak]].<ref>[http://www.thehimalayantimes.com/fullNews.php?headline=Rasuwa++peak+named+after+Baden+Powell&NewsID=291408 "Rasuwa peak named after Baden Powell"]. The Himalayan Times. Retrieved 4 August 2012</ref>

== Styles ==
: ''The family name legally changed from Powell to Baden-Powell by Royal Licence on 30 April 1902.''<ref name="ThePeerage" />
* 1857–1860: Robert Stephenson Smyth Powell
* 1860–1876: Robert Stephenson Smyth Baden-Powell
* 1876: Second[[Sub-Lieutenant|-Lieutenant]] Robert Stephenson Smyth Baden-Powell
* 1876–1884: Lieutenant Robert Stephenson Smyth Baden-Powell
* 1884–1892: [[Captain (British Army and Royal Marines)|Captain]] Robert Stephenson Smyth Baden-Powell
* 1892–1896: Major Robert Stephenson Smyth Baden-Powell
* 1896–25 April 1897: Major (Bvt. [[Lieutenant-Colonel]]) Robert Stephenson Smyth Baden-Powell
* 25 April – 8 May 1897: Lieutenant-Colonel Robert Stephenson Smyth Baden-Powell
* 7 May 1897 – 1900: Lieutenant-Colonel (Bvt. [[Colonel]]) Robert Stephenson Smyth Baden-Powell
* 1900–1901: [[Major-general (United Kingdom)|Major-General]] Robert Stephenson Smyth Baden-Powell
* 1901–1907: Major-General Robert Stephenson Smyth Baden-Powell, [[Companion of the Order of the Bath|CB]]
* 1907–3 October 1909: [[Lieutenant-general (United Kingdom)|Lieutenant-General]] Robert Stephenson Smyth Baden-Powell, CB
* 3 October – 9 November 1909: Lieutenant-General Sir Robert Stephenson Smyth Baden-Powell, [[Knight Commander of the Royal Victorian Order|KCVO]], CB
* 9 November 1909 – 1912: Lieutenant-General Sir Robert Stephenson Smyth Baden-Powell, [[Knight Commander of the Order of the Bath|KCB]], KCVO
* 1912–1921: Lieutenant-General Sir Robert Stephenson Smyth Baden-Powell, KCB, KCVO, [[Venerable Order of Saint John|KStJ]]
* 1921–1923: Lieutenant-General Sir Robert Stephenson Smyth Baden-Powell, [[Baronet|Bt.]], KCB, KCVO, KStJ
* 1923–1927: Lieutenant-General Sir Robert Stephenson Smyth Baden-Powell, Bt., [[Knight Grand Cross of the Royal Victorian Order|GCVO]], KCB, KStJ
* 1927–1929: Lieutenant-General Sir Robert Stephenson Smyth Baden-Powell, Bt., [[Knight Grand Cross of the Order of St Michael and St George|GCMG]], GCVO, KCB, KStJ
* 1929–1937: Lieutenant-General [[The Right Honourable]] The Lord Baden-Powell, GCMG, GCVO, KCB, KStJ
* 1937–1941: Lieutenant-General The Right Honourable The Lord Baden-Powell, [[Order of Merit|OM]], GCMG, GCVO, KCB, KStJ

== Promotions ==
* Commissioned Second[[Sub-Lieutenant|-Lieutenant]] – 11 September 1876<ref>[http://www.london-gazette.co.uk/issues/24362/pages/4962 London Gazette, 12 September 1876]</ref> (retroactively granted the rank of [[Lieutenant]] from the same date on 17 September 1878<ref>[http://www.london-gazette.co.uk/issues/24625/pages/5174 London Gazette, 17 September 1878]</ref>)
* [[Captain (British Army and Royal Marines)|Captain]] – 16 May 1883<ref>[http://www.london-gazette.co.uk/issues/25308/pages/244 London Gazette, 15 January 1884]</ref>
* [[Major]] – 1 July 1892<ref>[http://www.london-gazette.co.uk/issues/26306/pages/4008 London Gazette, 12 July 1892]</ref>
** Brevet [[Lieutenant-Colonel]] – 25 March 1896<ref>[http://www.london-gazette.co.uk/issues/26726/pages/2028 London Gazette, 31 March 1896]</ref>
* Lieutenant-Colonel – 25 April 1897<ref>[http://www.london-gazette.co.uk/issues/26848/pages/2367 London Gazette, 30 April 1897]</ref>
** Brevet [[Colonel]] – 8 May 1897<ref>[http://www.london-gazette.co.uk/issues/26850/pages/2535 London Gazette, 7 May 1897]</ref>
* [[Major-general (United Kingdom)|Major-General]] – 23 May 1900<ref>[http://www.london-gazette.co.uk/issues/27194/pages/3253 London Gazette, 22 May 1900]</ref>
* [[Lieutenant-General]] – 10 June 1907<ref>[http://www.london-gazette.co.uk/issues/28029/pages/4011 London Gazette, 11 June 1907]</ref>
* [[Honorary Colonel]], 2nd Cadet Volunteer Battalion, [[King's Liverpool Regiment]] - 1 January 1902.<ref>{{LondonGazette | issue=27398 | date=17 January 1902 | startpage=390}}</ref>

== Honours ==
=== British ===
[[File:Coat of Arms of Baron Baden-Powell.svg|thumbnail|150px|right|Coat of Arms of Lord Robert Stephenson Smyth Baden-Powell, 1st Baron Baden-Powell of Gilwell.]]
* Knight Commander of the Order of the Bath (KCB) - 9 November 1909<ref>[http://www.london-gazette.co.uk/issues/28305/supplements/8239 London Gazette, 9 November 1909]</ref> (CB: 1901)
* Knight Grand Cross of the Royal Victorian Order (GCVO) - 1 January 1923<ref>[http://www.london-gazette.co.uk/issues/32782/supplements/6 London Gazette, 1 January 1923]</ref> (KCVO: 3 October 1909)<ref>[http://www.london-gazette.co.uk/issues/28296/pages/7493 London Gazette, 12 October 1909]</ref>
* Knight of Grace of the Venerable Order of St. John (KStJ) - 23 May 1912<ref>[http://www.london-gazette.co.uk/issues/28611/pages/3791 London Gazette, 24 May 1912]</ref>
* Baronet - 1 January 1921<ref>[http://www.london-gazette.co.uk/issues/32178/supplements/2 London Gazette, 1 January 1921]</ref> (dated 21 February 1923<ref>[http://www.london-gazette.co.uk/issues/32798/pages/1296 London Gazette, 23 February 1923]</ref>)
* Knight Grand Cross of the Order of St. Michael and St. George (GCMG) - 3 June 1927<ref>[http://www.london-gazette.co.uk/issues/33280/supplements/3606 London Gazette, 3 June 1927]</ref>
* Baron Baden-Powell, of Gilwell in the County of Essex - 17 September 1929<ref>[http://www.london-gazette.co.uk/issues/33536/pages/6032 London Gazette, 20 September 1929]</ref>
* Member of the Order of Merit (OM) - 11 May 1937<ref>[http://www.london-gazette.co.uk/issues/34396/supplements/3080 London Gazette, 11 May 1937]</ref>

=== Others ===
* Grand Officer of the Order of Christ of Portugal (GOC) - 7 October 1919<ref>[http://www.london-gazette.co.uk/issues/31586/supplements/12415 London Gazette, 7 October 1919]</ref>
* Grand Commander of the Order of the Redeemer of the Kingdom of Greece - 21 October 1920<ref>[http://www.london-gazette.co.uk/issues/32095/pages/10197 London Gazette, 22 October 1920]</ref>
* Grand Cross of the Order of the Dannebrog of Denmark - 11 October 1921<ref>[http://www.london-gazette.co.uk/issues/32483/pages/7974 London Gazette, 11 October 1921]</ref>

== Arms ==
{{Infobox COA wide
|image = Coat of Arms of Baron Baden-Powell.svg
|image size =
|bannerimage =
|badgeimage =
|notes = Coat of Arms started using the 1st [[Baron Baden-Powell|Baron Baden-Powell of Gilwell]].
|year_adopted = 1929
|crest = 1st: a Lion passant Or in the paw a broken Tilting Spear in bend proper pendent therefrom by a Riband Gules an Escutcheon wresting on a Wreath Sable charged with a Pheon Or (Powell); 2nd: out of a Crown Vallary Or a Demi Lion rampant Gules on the head a like Crown charged on the shoulders with a Cross Patée Argent and supporting with the paws a Sword Erect proper Pommel and Hilt Gold (Baden).
|torse =
|helm =
|coronet = [[Coronet]] of a baron.
|escutcheon = Quarterly: 1 and 4th, Per fess Or and Argent a Lion rampant gules between two Tilting Spears erect proper (Powell); 2nd and 3rd, Argent a Lion rampant proper on the head a Crown Vallary Or between four Crosses Patée Gules and as many Fleur-de-lis Azure alternately (Baden).
|supporters = Not shown here. [[Dexter and sinister|Dexter]]: an Officer of 13th/18th [[Hussar]]s in full dress his Sword drawn over his shoulder proper; [[Dexter and sinister|sinister]]: a [[Scouting|Boy Scout]] holding a Staff also proper.
|compartment =
|motto = '''Ar Nyd Yw Pwyll Pyd Yw''' (Where there is steadiness, there will be a Powell).
|orders = {{plainlist|
* Knight Commander of the [[Order of the Bath]] (KCB) - 9 November 1909 (CB: 1901)
* Knight Grand Cross of the [[Royal Victorian Order]] (GCVO) - 1 January 1923[84] (KCVO: 3 October 1909)
* Knight of Grace of the Venerable [[Venerable Order of Saint John|Order of St. John]] (KStJ) - 23 May 1912
* Grand Officer of the [[Order of Christ (Portugal)|Order of Christ]] of Portugal (GOC) - 7 October 1919
* Grand Commander of the [[Order of the Redeemer]] of the Kingdom of Greece - 21 October 1920
* Grand Cross of the [[Order of the Dannebrog]] of Denmark - 11 October 1921
* [[Baronet]] - 1 January 1921 (dated 21 February 1923)
* Grand Cross of the [[Order of St Michael and St George]] (GCMG) - 3 June 1927
* [[Baron]] Baden-Powell, of Gilwell in the County of Essex - 17 September 1929
* Member of the [[Order of Merit]] (OM) - 11 May 1937}}
|other_elements =
|banner =
|badge =
|symbolism =
|previous_versions =
}}

== See also ==
{{Portal|Scouting|Biography}}
* [[Baden-Powell House]]
* [[Scouting memorials]]
* [[Baden-Powell's Unilens]]

== Notes ==
{{Reflist|30em}}

== Related readings: biographies ==
{{Refbegin}}
* {{cite book |last=Begbie |first=Harold |authorlink=Edward Harold Begbie |title=The story of Baden-Powell: The Wolf that never Sleeps |location=London |publisher=Grant Richards |date=1900 |url=http://www.gutenberg.org/ebooks/17300}}
* {{cite book |last=Kiernan |first=R.H. |title=Baden-Powell |date=1939 |publisher=Harrap |location=London}}
* {{cite book |last=Saunders |first=Hilary St George |authorlink=Hilary Saint George Saunders |title=The Left Handshake |date=1948}}
* {{cite book |last=Palstra |first=Theo P.M. |title=Baden-Powel, zijn leven en werk |publisher=De Nationale Padvindersraad |location=Den Haag |date=April 1967}}
* {{cite book |last=Drewery |first=Mary |title=Baden-Powell: the man who lived twice |publisher=[[Hodder & Stoughton]] |location=London |date=1975 |isbn=0-340-18102-8}}
* {{cite book |last=Brendon |first=Piers |authorlink=Piers Brendon |title=Eminent Edwardians |publisher=Houghton Mifflin Company |isbn=0-395-29195-X |date=1980}}
* {{cite book |last=Jeal |first=Tim |authorlink=Tim Jeal |title=Baden-Powell |publisher=[[Hutchinson (publisher)|Hutchinson]] |location=London |date=1989 |isbn=0-09-170670-X}}
* {{cite book |last=Hillcourt |first=William |authorlink=William Hillcourt |last2=Baden-Powell |first2=Olave |title=Baden-Powell: The Two Lives Of A Hero |date=1992 |publisher=Gilwellian Press d/b/a Scouter's Journal Magazine |location=New York |isbn=0-8395-3594-5}}
* {{cite web |title=Robert Baden-Powell, Founder of the World Scout Movement, Chief Scout of the World |publisher=Pine Tree Web |url=http://www.pinetreeweb.com/B-P.htm |accessdate=29 July 2007}}
{{Refend}}

== External links ==
{{Sister project links |wikt=no |commons=Robert Baden-Powell |b=no |n=no |q=Robert Baden-Powell |s=Robert Baden-Powell |v=no |species=no |author=yes}}
{{Commons|Scouting}}
* {{Gutenberg author |id=Baden-Powell+of+Gilwell,+Robert+Stephenson+Smyth+Baden-Powell,+Baron}}
* {{Internet Archive author |sname=Robert Stephenson Smyth Baden-Powell}}
* {{Librivox author |id=1213}}
* [http://news.bbc.co.uk/2/hi/uk_news/magazine/6918066.stm What would Baden-Powell do?]

{{S-start}}
{{S-reg|uk}}
{{S-new}}
{{S-ttl|title=[[Baron Baden-Powell]]|years=1929–1941}}
{{S-aft|after=[[Peter Baden-Powell, 2nd Baron Baden-Powell|Peter Baden-Powell]]}}
{{S-reg|uk-bt}}
{{S-new}}
{{S-ttl|title=Baronet ''' (of Bentley)|years='''1922–1941}}
{{S-aft|after=[[Peter Baden-Powell, 2nd Baron Baden-Powell|Peter Baden-Powell]]}}
{{S-npo|scout}}
{{S-new}}
{{S-ttl|title=[[Chief Scout (The Scout Association)|Chief Scout]] of the British Empire|years=1908–1941}}
{{S-aft|after=[[Arthur Somers-Cocks, 6th Baron Somers|Lord Somers]]}}
{{S-new}}
{{S-ttl|title=Chief Scout of the World|years=1920–1941}}
{{S-non|reason=Never assigned again}}
{{End}}

{{Scouting|founders}}
{{Featured article}}

{{Authority control|VIAF=2479236|LCCN=n/50/50831}}

{{Persondata
| NAME = Baden-Powell, Robert Stephenson Smyth Baden-Powell, 1st Baron
| ALTERNATIVE NAMES = B.-P., Lord Baden-Powell, Lord Baden-Powell of Gilwell, B-P, BiPi
| SHORT DESCRIPTION = Founder of Scouting, British Army Lt. General
| DATE OF BIRTH = 22 February 1857
| PLACE OF BIRTH = Paddington, London, UK
| DATE OF DEATH = 6 January 1941
| PLACE OF DEATH = Nyeri, Kenya
}}
{{DEFAULTSORT:Badenpowell, Robert Stephenson Smyth}}
[[Category:1857 births]]
[[Category:1941 deaths]]
[[Category:People from Paddington]]
[[Category:People educated at Charterhouse School]]
[[Category:Scouting pioneers]]
[[Category:The Scout Association]]
[[Category:Girl Guiding and Girl Scouting]]
[[Category:Recipients of the Bronze Wolf Award]]
[[Category:British Army generals]]
[[Category:13th Hussars officers]]
[[Category:British spies]]
[[Category:British military personnel of the Fourth Anglo-Ashanti War]]
[[Category:British Army personnel of the Second Boer War]]
[[Category:People of the Second Matabele War]]
[[Category:Pre–World War I spies]]
[[Category:Outdoor educators]]
[[Category:English Anglicans]]
[[Category:Barons in the Peerage of the United Kingdom]]
[[Category:Baronets in the Baronetage of the United Kingdom]]
[[Category:Knights Commander of the Order of the Bath]]
[[Category:Knights Grand Cross of the Order of St Michael and St George]]
[[Category:Knights Grand Cross of the Royal Victorian Order]]
[[Category:Knights of Grace of the Order of St John]]
[[Category:Members of the Order of Merit]]
[[Category:Grand Officers of the Order of Christ (Portugal)]]
[[Category:Commandeurs of the Légion d'honneur]]
[[Category:Grand Crosses of the Order of the Phoenix (Greece)]]
[[Category:Commanders with Star of the Order of Polonia Restituta]]
[[Category:Recipients of the Order of Merit of the Republic of Hungary]]
[[Category:People of the Victorian era]]
[[Category:People of the Edwardian era]]
[[Category:5th Dragoon Guards officers]]
[[Category:Grand Crosses of the Order of the Dannebrog]]
[[Category:Grand Crosses of the Order of the White Lion]]
[[Category:Grand Commanders of the Order of the Redeemer]]
[[Category:Recipients of the Silver Wolf Award]]
[[Category:Knights Grand Cross of the Order of Orange-Nassau]]
[[Category:Baden-Powell family]]

User talk:Haiduc

2015-04-05T23:58:59Z

Haiduc: /* Hello, and welcome aboard! */

'''Welcome to ''BoyWiki''!'''
We hope you will contribute much and well.
You will probably want to read the [[:Category:Help|help pages]].
Again, welcome and have fun! [[User:Etenne|Etenne]] ([[User talk:Etenne|talk]]) 18:51, 5 April 2015 (UTC)

== Hello, and welcome aboard! ==

I have noticed your exchange of messages with another poster on BoyChat, one I believe called "Wallflower". I have gotten some good tips on where to find long-thought-lost articles on Pederasty. I have been following up on those tips, and am in the process of ensuring that Archive.org has copies of all the links within thefullwiki which link to other articles related to Pederasty. I have spent many hours already doing so.

I hope you don't mind if I mention that BoyWiki is an open and public site, and all information posted here is accessible to the public. I understand that you are a published author, and you might wish to keep in mind preserving your personal privacy by not posting too-detailed personal information here at BoyWiki.

Again, welcome aboard! In the salon a reception will be held in your honor, with a host bar. We hope you find satisfactory the amenities we humbly offer.

Oh, I should introduce myself. My user nickname at BoyWiki is [[User:User4|User4]] ([[User talk:User4|talk]]) 20:30, 5 April 2015 (UTC)

:Hors d'oeuvres will be fine, thank you. And thank you for the cautionary note. Everyone in my profession has published something or other (it is "publish or perish" as you know). So that is not very significant, and furthermore my position is that the law is not too strict but it is too lax, exposing young people as well as society to unnecessary harm. So I do not make a good target for right-wing censors. That is not to say that I am on the side of the puritan fanatics who are now in control of the media and many legislatures. So as you can see, my position manages to offend everybody, the boy lover as well as the pedophile hunter.

:On a more serious note, I am glad that the material I worked on with much care to maintain a neutral point of view is being preserved. At the same time I think we have to be especially careful here, where there may be a tendency to present pederasty in a positive light, to not do that, but to be brutally objective. There is a lot of ugliness in pederastic history, as matter of fact it is my belief that it is that history of abuse, of "hubris," that has given rise to the present tsunami of rage against pederasts.

:When I was editing Wikipedia I used to have (most of the time) a lot of appreciation for the critics, because it is just that process of being challenged that is critical to good scholarship. I will miss them here, they taught me an enormous amount about objectivity and civil discourse. Of course, there are critics, and then there are vandals.

:Finally, I do not expect to be very active in writing new material, but I do want to lend a hand bringing over stuff that was trampled underfoot by the Tea Party crowd that invaded Wikipedia and betrayed its values of impartiality and objectivity. [[User:Haiduc|Haiduc]] ([[User talk:Haiduc|talk]]) 23:58, 5 April 2015 (UTC)