Στην παρούσα εργασία παρουσιάζεται η ποιοτική προσέγγιση των συνεντεύξεων, τριών Ελλήνων ομοφυλόφιλων ατόμων, που ζουν και εργάζονται στην Ελλάδα, της 29χρονης Kacy, του 28χρονου Μανόλη και της 32χρονης Μάρθας. Η έρευνά μας εστιάζει στο αν οι νέοι ομοφυλόφιλοι στην Ελλάδα, αντιμετωπίζουν συμπεριφορές και στάσεις διάκρισης στον εκπαιδευτικό, τον επαγγελματικό χώρο καθώς και την κοινωνική ζωή και πώς αυτή η κατάσταση είναι σε θέση να επηρεάσει την ταυτότητα και τη ζωή αυτών των ατόμων. Τα αποτελέσματα των συνεντεύξεων αναλύονται και περιγράφονται σε έξι βασικές ενότητες με σκοπό την πιο σαφή και εύστοχη επεξεργασία των δεδομένων καθώς και την πιο κατάλληλη τοποθέτησή τους στο χώρο και το χρόνο: 1. Συνειδητοποίηση διαφορετικότητας-η εμπειρία της οικογένειας, 2. διαμόρφωση προσωπικότητας -η εμπειρία του σχολείου, 3. Πρώτες ερωτικές σχέσεις-η εμπειρία του πανεπιστημίου, 4. Η επίδραση της ομοφυλοφιλίας στο μορφωτικό επίπεδο και τις επαγγελματικές επιλογές, 5. Επαγγελματική σταδιοδρομία-η εμπειρία διάκρισης στην εργασία και 6. Η «ιδανική» ζωή. Η επεξεργασία των απαντήσεων των τριών συμμετεχόντων ακολουθεί χρονικά την πορεία της ζωής τους (παιδί, έφηβος, ενήλικας), γιατί θεωρήσαμε σημαντικό να φανεί πώς η διαφοροποίηση της αλληλεπίδρασης στη σχέση του εκάστοτε εξωγενούς περιβάλλοντος με την εκάστοτε ηλικιακή φάση του κάθε ομοφυλόφιλου ατόμου, επηρέασε τα στάδια ωρίμανσής του, καθώς και όλες τις πτυχές της προσωπικής και κοινωνικής ζωής τους. / This paper presents a qualitative approach of the interviews of three Greeks homosexuals, living and working in Greece, 29 year old Kacy, 28 year old Manolis and 32 year old Martha. Our research focuses on whether the young homosexuals in Greece, face anti-gay behaviors and attitudes in education, the workplace and social life and how this state is able to influence the identity and lives of these people. The results of the interviews were categorized into the following basic six sections for a more explicit and targeted processing data and a more appropriate position in space and time: 1. Awareness of diversity-the family experience, 2. Personality shaping- experience of school, 3. Raw sexual relations-the experience of university, 4. The effect of homosexuality in educational attainment and occupational choices, 5. Career experience-discrimination at work and 6. The “ideal” life. The processing of the responses of three participants follows the course of their life (child, teen, adult), because we considered important to reflect on how the modulation of the interaction in the relationship of each exogenous environment with their particular age phase of every gay person, influenced the stages of maturation, as well as all aspects of personal and social life.

The study emerges against a global and local backdrop of longstanding oppression and stigmatization of gays and lesbians, due to their sexual orientation. Regardless of transformative policies in South Africa which declare equal acceptance, treatment and inclusion of gay and lesbian citizens, prejudice and unfair discrimination still exists. The study investigates the experiences of gays and lesbians living in the Inanda area of Durban, KwaZulu-Natal in South Africa with the view to developing a greater understanding of their experiences and realities of ‘otherness’ and oppression. The conceptual model which frames the study is based on the generic model of social identity development and general model of oppression put forward by Hardiman and Jackson (1997), offering a useful lens through which to better identify oppression in the experiences and realities of gays and lesbians. The focus on understanding human experiences locates the study firmly within a qualitative research design. This focus also led to the selection of personal narratives as the strategy of inquiry, thereby allowing the researcher to enter worlds of experiences different from her own. Face- to- face, semi-structured interviews with eight participants (four gays and four lesbians, between the ages of twenty one and twenty five) comprised the method of data generation. The participants were selected as a result of a snowballing sample method. All live near each other in the Inanda area and are in regular social contact with each other. While research using a small sample of eight participants from the Inanda area cannot claim to be a comprehensive study into the experiences of gays and lesbians in all South African communities, these narratives reflect to a large degree, experiences of ‘otherness’ and oppression common to all gay and lesbian people. / M. Ed. University of KwaZulu-Natal, Durban 2014.

Thesis (Ph. D.)--University of Washington, 2007. / Vita. Includes bibliographical references (leaves 78-89).

Thesis (M.S.W.)--Smith College School for Social Work, Northampton, Mass., 2007 / Thesis submitted in partial fulfillment for the degree of Master of Social Work. Includes bibliographical references (leaves 61-63).

Thesis (Ph. D.)--University of Melbourne, 2002. / Title from PDF title page (viewed on Apr. 30, 2005). Includes bibliographical references (p. 337-363).

Thesis (Ph. D.)--University of Texas at Austin, 2006. / Vita. Includes bibliographical references.

Thesis (Ph. D.)--University of British Columbia, 1998. / Includes bibliographical references (leaves 202-222).

The project Roots and Routes is an intergenerational narrative connecting three locations: London, Mandeville and Stockholm, focusing primarily on the histories of women and non-binary people. It looks at what affect it has on our sense of cultural identity to grow up in the diaspora, disconnected from the country of our parents or grandparents. Roots and Routes presents the search for a sense of belonging, whilst existing in the in-between. This report explores the different elements of the project, through text and image.

O objetivo dessa dissertação foi analisar as estratégias de implementação das ações educacionais do Programa Brasil Sem Homofobia no Estado do Rio Grande do Sul, evidenciando suas principais contradições, apontando neste processo os limites e avanços – e como elas têm contribuído para a consolidação daquela política. Com base no referencial teórico metodológico materialista histórico dialético, procuramos evidenciar as condições históricas que possibilitaram a elaboração do Programa Brasil Sem Homofobia. Os dados que nos permitiram dizer dos avanços e limites da política foram buscados em relatórios produzidos pela Secretaria de Educação Continuada e Diversidade do MEC, editais para concorrência de projetos, termos de referência e nos Planos de Ações Articuladas dos sistemas de ensino. Três principais estratégias de implementação foram encontradas a partir dessa análise: parcerias com ONGs, convênio com Universidades Federais e nos Planos de Ações Articuladas. A conquista do Programa Brasil Sem Homofobia resulta da correlação de forças empreendida entre Estado e Movimento LGBT, que, ao longo de suas três décadas de existência, tiveram a relação alterada passando de oponentes a parceiros na execução de políticas voltadas para a população LGBT. Configurou-se como avanço na medida em que houve, em um primeiro momento, a participação de militantes do movimento vinculadas a ONGs LGBT na sua elaboração definindo o conteúdo da política. O envolvimento das ONGs no processo de execução foi fundamental para o início do processo de implementação do Programa, pois possibilitou a expansão da atuação do Movimento na educação através dos projetos executados para professores das redes públicas de ensino. No entanto, essas parcerias concederam um caráter fragmentário e pontual para a política na medida em que foram desenvolvidos apenas onde havia ONGs interessadas em executar projetos voltados ao combate da homofobia, deixando muitas regiões do Brasil desassistidas. Os convênios realizados com Universidades Federais também foram fundamentais para o fortalecimento da política na medida em que se envolveram através de convênios instancias que compõem o aparato estatal. No entanto, a entrada das Universidades representou um limite para a política na medida em que as ONGs foram sendo excluídas do processo de implementação. Quando a política de formação continuada de professores com temáticas voltadas para a discussão do combate ao sexismo e à homofobia na escola entrar na pauta do Plano de Desenvolvimento da Educação, a possibilidade de acesso aos professores se expandirá a todos os sistemas de ensino. Neste caso também o Estado retomará para si a responsabilidade da execução, no entanto a política a qual deveria combater a homofobia tem sido alvo de discriminação na medida em que não vem sendo solicitada pelos sistemas municipais e estaduais de educação. / The objective of this dissertation was to analyze the implementation strategies of the educational activities of the Brazil Without Homophobia Program in Rio Grande do Sul showing its main contradictions, pointing in the limits and progress and how they have contributed to consolidate the policy. Based on theoretical and methodological historical materialist dialectic we seek to show the historical conditions that enabled the creation of the Brazil Without Homophobia. The data which permitted the analyses of the advances and policy limits were reached in reports produced by the Department for Continuing Education and Diversity of the MEC, in competitive bidding of projects, terms of reference and Plan of Action Linkage of education. Three main strategies of implementation were found from this analysis: partnerships with NGOs, partnership with universities and Federal Response Plans Linked. The conquest of the Brazil Without Homophobia was a correlation of forces waged between state and LGBT movement, which over its three decades of existence had the relationship changed from an opponent's position to a partner’s position in the implementation of policies for the LGBT population. Configured as a breakthrough in that it was at first the participation of militants linked to the movement LGBT NGOs in the preparation of defining the content of the policy. The involvement of NGOs in the implementation process was essential for initiating the process of implementing the program since it allowed the expansion of the Movement's role in education through projects implemented for teachers in the public school system. However, such partnerships granted a fragmentary and timely for the policy as it is developed only where there were NGOs interested in implementing projects aimed at combating homophobia, leaving many regions of Brazil unattended. The agreements made with public universities, were also fundamental to the strengthening of policy in that it involved instances that make up the state apparatus. However, entering the universities represented a limit for the policy to the extent that NGOs were being excluded from the process of implementation. When the policy of continuing education for teachers with the topic of discussion focused on the fight against sexism and homophobia in school into the agenda of the Development Plan for Education, to gain access to teachers expands to all education systems. Here again the State takes upon itself the responsibility for implementation, however, the policy should tackle homophobia has been discriminated against in that it has not been requested by the municipal and state education.

Conselho Nacional de Desenvolvimento Científico e Tecnológico / O PLC 122/2006 configurou um projeto de lei que visava criminalizar atos de preconceito e discriminação motivados por gênero, sexo, orientação sexual, identidade de gênero, idade e deficiência humana, alterando a Lei n 7.716, de 5 de janeiro de 1989, que criminaliza o preconceito motivado por raça, cor, etnia, religião ou procedência nacional. Desde perspectivas teológicas, a dissertação apresenta o PLC 122 a partir do seu nascedouro na Câmara dos Deputados em 2001, até a culminância do apensamento do PLC 122/2006 ao Projeto de Lei do Senado que intenta a reforma do Código Penal (PLS 236/2012) em 2013. No primeiro capítulo, foram elencados dados estatísticos e conceituais sobre a homofobia, programas governamentais que buscam a erradicação da homofobia no Brasil e no mundo, bem como uma contextualização histórica do PLC 122/2006. No segundo capítulo, elaborou-se um levantamento discursivo em torno da posição de grupos religiosos que se revelaram contrários ao PLC 122/2006, a saber, a Bancada Evangélica, a Conferência Nacional dos Bispos do Brasil (CNBB) e a Associação Brasileira de Instituições Educacionais Evangélicas (ABIEE). Essas vozes rebateram o PLC 122/2006 com argumentos que giraram em torno de uma possível restrição da liberdade religiosa caso o PLC fosse aprovado, o que gerou um conflito de direitos entre as partes que lutavam pró ou contra o projeto. A seguir, ilustrou-se o estudo com um breve levantamento acerca do discurso oficial e posicionamentos de outras vozes religiosas (sobretudo protestantes) que têm se pronunciando frente ao tema. No terceiro capítulo, abordou-se de que forma o embate exposto conversa com o estabelecimento da laicidade do Estado e a construção dos direitos humanos, identificando um conflito de direitos gerado a partir da denúncia de que a intervenção de vozes religiosas na política e na implementação das políticas públicas fere a noção de Estado laico. Em contrapartida, para os evangélicos, grupo que explicitamente se ergue em defesa da "moral cristã e da família normativa de um país de maioria cristã, esse rechaço fere, igualmente, a democracia e a constituição brasileira (1988), que assegura a todo/a cidadão/ã a liberdade religiosa e de expressão. Em direito outorgado pela constituição e em missão evocada pela confissão de fé cristã que ensina a defender a vida em sua diversidade acima de qualquer lei ou dogma, outras vozes eclesiais, a(s) teologia(s) pública(s) cristã(s) e as entidades ecumênicas são participantes públicas a contribuir para com o debate e a luta por direitos humanos das pessoas LGBT. Ao fim e ao cabo, defende-se o contínuo diálogo sobre a urgência em criminalizar a homofobia no Brasil, assumindo que a labuta é árdua, conflituosa e até dolorosa, mas o silêncio que oprime precisa ser quebrado e denunciado diariamente pela sociedade civil, pelas igrejas (em sua diversidade), teologias públicas e entidades ecumênicas e, não por último, pelos/as representantes do povo no Congresso Nacional para uma construção humana dos direitos humanos LGBT. / PLC 122/2006 was a bill aimed at criminalizing acts of prejudice and discrimination motivated by gender, sex, sexual orientation, gender identity, age and human disability, amending Law No. 7.716, of January 5, 1989, which criminalizes bias motivated by race, color, ethnicity, religion or national origin. From theological perspectives, the dissertation presents the bill from its emergence in the House of Representatives in 2001, to the culmination of the attachment of PLC 122/2006 to PLS 236/2012 in 2013 (a Senate bill that intends to amend the Penal Code). In the first chapter, we have provided conceptual and statistical data on homophobia, listed government programs that seek to eradicate homophobia in Brazil and in the world, and offered a historical overview of PLC 122/2006. In the second chapter, we have elaborated a discursive survey on the position of religious groups that were contrary to PLC 122/2006, namely evangelicals and Roman Catholics. These voices countered PLC 122/2006 with arguments that revolved around a possible restriction of religious freedom if the bill were approved, which created a conflict of rights between the parties that fought for or against it. Next, the study has been illustrated with a brief survey about the official discourse and positions of other religious voices (specifically the Protestant) that have been debating the issue. In the third chapter, we have addressed the question on how this clash relates to the establishment of the Secular State and the construction of human rights, identifying a conflict of rights generated from the complaint that the intervention of religious voices in politics and in the implementation of public policy injures the concept of Secular State. In contrast, for the evangelicals, a group that explicitly stands in defense of a "Christian morality" and a normative family" of a country with a Christian majority, this rejection also injures democracy and the Brazilian Constitution of 1988, which ensures all the citizen religious freedom and expression. As a right granted by the constitution and a mission evoked by the Christian confession of faith that teaches to uphold life in its diversity above any law or dogma, other church voices, Christian public theologies and ecumenical entities are called to contribute to the debate and the struggle for the human rights of LGBT people. After all, we advocate the ongoing dialogue on the urgent need to criminalize homophobia in Brazil assuming that the work is hard, conflicted and even painful, but the silence that oppresses needs to be broken and reported daily by civil society, churches (in their diversity), public theologies and ecumenical bodies, and, not least, by the representatives of people in Congress for a human construction of human rights of LGBT people.