Religious Leaders' Perspectives Towards LGBTIQ in Nepal

Laxman Subedi
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Abstract

Lesbian, Gay, Bisexual, Trans gender, Intersex, Queer plus is an emerging social issue in Nepal. Still Nepalese society has hardly accepted the issue yet. There might be various reasons; this concept has not earned priority in current social structure. Social structures are guided by the religious belief and practice. Religious leaders’ hold the governing positions to construct the perception of society. For the reason, it aims to explore the perception of religious leaders towards LGBTIQ. The religious leaders from Hindus (Sanatana Dharma), Buddhist, Islam and Christian around Kathmandu valley were selected as the respondents of the research. Qualitative data were collected through in-depth interview. In their own worshipping places through field visit. Respondents felt uneasy on the topic though they preferred to explain the good features of the religion rather than the issue. Hindus claimed that they respect third gender as the grace of the god, though they believe that it is against the rule and nature constructed by the god. Similarly, the devotees of Buddhism take oath to follow the ‘Eight-Fold-Path’ as their guideline which consist the five precepts. The Christians consider sexuality to be a divine gift, though it ignores the sexual orientation of LGBTIQ and there are significant disagreements among the Christian community in Nepal. Islamic faith is controlled by holy Quran, which does not give permission for unnatural sex. Though, in the holy text, the story of Luth is mentioned to aware the devotees from the sinful act performed by LGBTIQ. Though, the religious leader accepted the biological features of the LGBTIQ but they denied the sexual activities they perform or express. They perceive it as a sinful act of previous life. Moreover, they believe that the lesbian, gay issues were mostly influenced by western culture and the advancement of the modern technologies. Thus, the religion guided structure of Nepal left behind to address the LGBTIQ to struggle for decades to achieve the rights in the country.
尼泊尔宗教领袖对 LGBTIQ 的看法
女同性恋、男同性恋、双性恋、变性人、双性人和同性恋是尼泊尔一个新出现的社会问题。但尼泊尔社会还很难接受这个问题。原因可能有很多,在当前的社会结构中,这个概念还没有得到优先考虑。社会结构受宗教信仰和实践的指导。宗教领袖占据着管理地位,构建着社会的观念。因此,本研究旨在探讨宗教领袖对 LGBTIQ 的看法。研究选取了加德满都谷地附近的印度教(萨那达摩)、佛教、伊斯兰教和基督教的宗教领袖作为调查对象。通过深入访谈收集定性数据。在他们自己的礼拜场所进行实地考察。受访者对这一话题感到不安,但他们更愿意解释宗教的优点而不是问题。印度教徒声称,他们尊重第三性别,认为这是神的恩典,尽管他们认为这违背了神的规 则和本性。同样,佛教信徒宣誓遵守由五戒组成的 "八正道"。基督教认为性是神的恩赐,但它忽视了男女同性恋、双性恋、变性者和跨性别者的性取向,尼泊尔基督教团体之间也存在重大分歧。伊斯兰教信仰受神圣的《古兰经》控制,《古兰经》不允许非自然的性行为。尽管在圣典中提到了卢斯的故事,以警示信徒不要做出 LGBTIQ 的罪恶行为。虽然宗教领袖接受 LGBTIQ 的生理特征,但他们否认他们所进行或表达的性活动。他们认为这是前世的罪恶行为。此外,他们认为女同性恋、男同性恋问题主要是受西方文化和现代技术进步的影响。因此,尼泊尔以宗教为指导的结构使得男女同性恋、双性恋、变性者和跨性别者(LGBTIQ)几十年来一直在为在尼泊尔获得权利而斗争。
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