Homosexuality Index

[Mattantia]

While not exactly looked at as a great thing by many Mattantians, especially in northern and southeastern Mattantia, homosexuality is legal in the nation. Civil partnerships with equal rights to marriage are recognised nationally, with some counties and zones, mostly on the more liberal side, even allowing same-sex marriages to take place.

[Aikoland]

Homosexuality has been legal in Aikoland since 1887 (it was previously legal from 1812 until 1815 when Aikoland was part of the First French Empire but following the restoration of Aikolandais independence, it was declared that any changes to Aikolandais law during the period of French rule were to be considered to be null and void, therefore recriminalising homosexuality once more). Same-sex marriage has been constitutionally recognised since 2014.

[Radiatia]

Radiatia has same-sex marriage

[Corunia and Mironor]

Same-sex marriage is fully legalized in Corunia and Mironor

[Jerbasa]

Same-sex marriage is legal and performed in Jerbasa.

[Great Nortend]

Homosexual acts between men constitute the crime of sodomy. A successful prosecution must shew that the accused 'openly and notoriously' sodomised another. This, along with other sexual crimes such as fornication, adultery and incest, are classified as a high felony, punishable by hanging. Prosecutions are extremely rare, however, given that the requisite proof of openness and notoriety is hard to come by, and generally, as with most capital crimes, if proven to the requisite standard of beyond common doubt, commuted to imprisonment up to 20 years. If by plea of mens corrupta or corrupted mind, the matter is taken into the ecclesiastical courts, which have a lower standard of proof, the sentence is usually amercement and penance. Same-sex marriages are not recognised either in Great Nortend. Erbonian culture, however, is accepting of and indeed, celebrates, platonic friendships between men sine carnal knowledge.

[The Land of the Ephyral]

As a disclaimer, this option was selected because it seems to me the most accurate in reflecting what can best be described as a complicated Ephyral view of sexuality in general and same-sex activity and behaviour in particular. Social censure and legal action taken has far more to do with the status of those involved in the acts, as opposed to the nature of the acts themselves; the legitimacy of sexual expression defined through permissible relationship and status of the individuals, and the act itself only secondarily.

I have also taken into account what an Ephyral perspective of a 'serious sanction' is weighed by what they value. Consequently it is entirely possible that by the end of this explanation, you will find Ephyra to classify differently to what I have presumed to be most apt. If so, I will defer to your judgement.

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Homosexuality illegal and punishable by serious sanctions (e.g. long-term imprisonment, corporal punishment): | Homosexuality itself as a sexual attraction or inclination is neither criminalised nor even recognised by Ephyral language, let alone law. In a very simplified manner, one could allege bisexuality of the Ephyral culture, as it does recognise the capacity for sexual attraction between two men or two women. The morality, legitimacy, or legality of these acts however rests entirely upon the social status of the individuals involved, concerns traditional social customs and concepts of masculine virtue, liberty, power, and self-control, and in particular how these concepts relate to sexuality as a whole. These concepts are not completely separable from one another, and so there will be considerable overlap in how these address sociosexual issues.

Masculine virtue concerns perhaps the most concrete and tangible nature of the matter at hand, the actual act of intercourse. Masculine virtue places emphasis on a citizen being active, not passive, in all things in life. He is prominent in public life; takes initiative in the advancement and maintenance of his family, and its relationship to other households; and he serves his nation militarily, politically, religiously, and socially. It is this emphasis of masculine virtue being derived from active participation and not passive submission, that defines the citizen man and differentiates him from the naturally passive woman (citizen or otherwise), and the non-citizen men who exist as subjects of the state. This applies just as much to a man's sexual relationships as it does his management of family, obligations to the state, and personal ambitions and accomplishments. In sexual relations, it is a credit to his masculinity to take the active role in what is described as a penetrator-penetrated binary model - in essence, the proper way for an Ephyral man to have sex is to penetrate a partner. In natural intercourse between a man and his wife, his expected masculine virtue of activity paired with her natural passivity defines not only their sexual roles but their social roles. In the scenario of same-sex congress, the man who places himself in the passive role has feminised himself, and thrown into jeopardy his masculine virtue. There is no sin, wrong, or shame, in a man taking the active sexual role over another man; but the citizen who allows himself to be used in the place of a woman's natural role is weak. To prefer or crave such a position is perverse.

Liberty weighs strongly into this debate given its interpretation by the Ephyral. For a full citizen, liberty includes his right to protect his body from compulsion; it cannot be subject to corporal punishment, and is protected by law from sexual abuse. It is the voluntary waiving of this protection afforded by liberty, by taking the receiving role to another man, which incurs penalty. A man forfeits no liberty by taking pleasure from the body of another man, but does so when he allows another man the pleasure of his own body. The comparison of this role to the feminine also speaks to the social reality that women by nature belong to the second camp of citizens, those who do not have political liberty or authority (as opposed to the first camp of male citizens with adequate property who can vote and stand for office) because they are servile, and sexually passive to their husbands (allowing their bodies to be used). For men who surrender themselves in this sexual manner, it is by action. For women, it is by nature. Women are not subject to the sanctions of effeminate men however and are protected from corporal punishment and sexual abuse by separate laws, as the concept of liberty as a political expression almost exclusively concerns men. The actions of women in this role are a compliment to her own natural sexual dignity, and contrasted to the perverse male. It is this political liberty which is sanctioned for full citizen men, denying them political participation in public life. I will address this sanction in full in a separate paragraph.

Power Tying strongly into the concept of masculine virtue and liberty is the framing of sexual relationships, and indeed all relationships, as a hierarchical network involving those who act in their own right and those who act on behalf of another, subject to their legal or social power. This does, as the others do, apply to sexual relations. Viewed through this lens, the roles of the active and the passive can be regarded as the dominant and the submissive, and it is this concept of domination which affords the active partner recognition of some kind of power over another. This power may not be official, but in the act of intercourse, the active partner may be regarded as having power of their partner's body, as they are using it. In the context of marital relations again, the unequal status of a man and his wife lends itself to this analogy as they adopt their active and passive roles respectively. The most common exercises of male-male sex occur with a citizen male taking the active role over a male of slave or inferior social status, which does grant him power. Were a citizen man to take this role, he may be seen as having subjected himself to the power of another citizen. This can be also framed through a conquest mentality, where the defeated males of a foreign state were also vulnerable to abuse from the victorious party, depriving them of their power. In a consensual manner, it is not an official subjection to another's power, but an implied one; an act relying on the mental state of the submitting partner being conducive to holding an inferior position.

Self-control defines all citizen sexual expression. There is no error for a citizen male to take pleasure from another man's body so long as by doing so he demonstrates no excess of behaviour or a lack of moderation over desires and appetites. As established, to take pleasure from another man's body can be validating of superior masculinity, whilst undermining no liberty of the self, and retaining his natural position of power as a citizen male. The pursuit of intercourse with another man is not only tolerated but regarded as as healthy as the pursuit of intercourse with a woman, so long as he does not undermine any of those prior points by placing himself in an inferior, submissive, passive position. A man's ability to govern himself is what is required for his activity in the public sphere to govern others; his family, and others in the political network. By allowing himself to be used, he demonstrates an inability to govern himself for he has forfeited self-mastery for a perverse pleasure.

On the topic of women, and same-sex relationships between them, there exists a far greater amount of personal liberty (distinct from the earlier political concept). Because sex is required to have genital penetration in the Ephyral perception to be considered sex, actions taken between two women are, though sexual, not sex. Furthermore, because they lack political liberty to be deprived of, and are perceived as the naturally passive of the sexes, for a woman to take any role with another woman is of far less consequence than between two citizen men, who when engaging in male-male sex, select a non-citizen passive male to do so with. In this manner, women are treated like non-citizen males. They do not have a status high enough to lose through actions. They have no role in the public sphere to jeopardise.

The sanction for citizen males who behave effeminately and perversely in this way is disenfranchisement. If they are found to have committed these acts, their local authority can strip from them the right to vote and to stand for office; if married, a man found to be sexually submissive to another man is typically divorced; he is unable to serve in the military; and he will be socially regarded as inferior and immoral. No fines, and no prison time come from these acts, although he is now liable to be subject to corporal punishment for further crimes that warrant it. He has also forfeited the protections of political liberty towards the body, meaning that sexual abuse committed upon him is of little legal concern. This is the key factor that distinguishes the disenfranchised submissive man from the naturally submissive woman. Where he has been neglectful of his expected role, she is dignified in the fulfilment of hers, and her protected status as a citizen is guaranteed, along with her social superiority over a disenfranchised man. This lack of political liberty for a man essentially denies any opportunity of achieving masculine virtue through active pursuit of ambition.

In essence, the consequence for a man to submit to another man sexually is to be evicted from every opportunity a man has to demonstrate his worth and be valued by his peers. For the man he submitted to, there are no consequences, for his masculinity has been validated, liberty protected, and power maintained.

[Palmyrion]

Same sex marriage: LEGAL, though churches/mosques/synagogues/any religious organization or institution can decline to officiate same sex marriages.

Civil partnerships: LEGAL, and have the same legal socioeconomic benefits as marriages. Any couple - same-sex or opposite-sex - can avail of civil partnerships as an alternative to marriage.

Homosexual/LGBT activity & expression: LEGAL, thought the prevailing ideology in Palmyrion - Sovereign Progressivism - calls for Palmyrians to live in modesty and moderation; as such, expressions and displays regarded as ostentatious, decadent, and extravagant are generally frowned upon by larger society, with LGBT-related expressions and displays of such nature not being exempt.

Same sex displays of affection: LEGAL, but prevailing societal thought has a disdain towards public displays of affection regardless of couple - at least when outside of "places of frivolity" like bars, raves, pubs, etc.; holding hands/arms, hugging one's partner, or other "mild expressions" of affection don't garner as much disdain as "more suggestive" expressions like making out or kissing.

Activism: LEGAL, and usually garners widespread support from the largely socially progressive public. However, LGBT Pride Marches in Palmyrion are considered to be not as sexually suggestive as events of the same nature in regions like the United States or the European Union, and such events are not allowed to admit anyone under the age of 18.

[Sarrowquand]

While the paperwork for acquiring a marriage licence in the Dominion of Sarrowquand is indeed daunting, the only difference between hetrosexual and homosexual marriage paper work is using a different box to indicate gender and sex of the participants.

Same-sex Marriage Performed:
Dominion of Sarrowquand

[UniversalCommons]

There is complete separation of church and state. The state does not recognize religious practices like marriage. They recognize children being raised by individuals. State benefits accrue to those raising children. They are not given to people unless they are raising children regardless of the persons sexuality, religion, or politics. Marriage is not recognized by the state unless it is used for the specific purpose of raising children of your own or adopted children. Marriage is viewed as a contractual agreement to raise children by the state. Religious institutions of course can marry people.

[United New England]

Same-sex marriage is performed in United New England.

[Ko-oren]

Same-sex marriage is performed in Ko-oren as well.

We could go into the history of marriage in what originated as a non-Western/non-Indo-European culture and all that, but the modern Ko-orenite definition of marriage is the same as the definition or marriage elsewhere anyway.

[The Huterric Union]

Same sex marriage has always been allowed, as it has always been accepted in Huterric culture

[Ecradia]

Question: Where would "recognizes no marriage of any kind but does not ban it" fall?

[National Yorkshire]

Question: Where would "recognizes no marriage of any kind but does not ban it" fall?

Depends on laws surrounding civil partnerships.

[Rajqatyr]

Homosexuality is illegal and a capital crime. Executions are applied, though rarely because few people are prosecuted in practice. Homosexuals are harassed and extorted by police and the secret services, and face severe social stigma. Advocating for LGBT rights is illegal, punishments ranging from fines (for indecency) to death (for treason), though the stantard is a prison term.

[Blizzardian Empire]

Homosexuality is banned in the Nazbol Blizzardian Empire, but the state doesn't bother to enforce it.

[Thepeopl]

I don't fit in your categories.

All relationships are equal, but marriage is forbidden.

We don't differentiate between genders

[ZSeparatists]

IN ZSeparatists, homosexuality is illegal and punishable by death. Executions are applied.

[Achaean Republic]

The Achaean Republic has legalized same-sex marriage nationwide since 2016.

[Ieskarios]

Following the secularisation of the country, Ieskarios has allowed same-sex marriage to occur in the country.

[Korwin]

Same-sex unions are performed and recognized in the Korwinian Anthrostate.

[Berhakonia]

Same-sex unions permitted barring certain rights, with adoption preferences favouring heterosexual couples.

[Dwadestan]

No Recognition or Criminalisation of Homosexual relationships.

[The Glass Oasis]

Civil Partnerships with equal rights to marriage are recognized in the Glass Oasis, although same sex marriages aren't really preformed simply due to the mostly lack of people doing it, since slimes are actually the majority of civilians in the Glass Oasis, and gender is more fluid and isn't as big of a deal for them, also with actually quite a sizable amount simply identifying (or nearly as much being very close to) agender.