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It was the first country in Latin America to legalise gay marriage in July , which included full adoption rights. The right to change legal gender has been in place since and anti-discrimination laws are in full force in Rosario and the big capital city, Buenos Aires. We love Buenos Aires because it has one of the best gay scenes across Latin America, which is heavily supported by the government, in particular in August when it has its BADiversa week every August.

The gay scene of Buenos Aires is quite spread out, but the focal point is in the large, residential neighbourhood of Palermo, plus a few places dotted about in super cool San Telmo and well-to-do Recoleta. Our favourite memory from our travels in Buenos Aires is dancing the tango together as a same-sex couple at one of the queer milongas a tango dance hall. Buenos Aires Gay Festival takes place every November. New Zealand was the first international stop on our year-long journey abroad. We stayed with a friend in Auckland before moving onto Waitara, also on the North Island.

We knew Auckland would be something special but we had no idea just how unique our experience of the city, and with Fiona, would actually be! We had a beautiful time not only in Auckland but in all of New Zealand: Auckland Pride takes place every February. Hostels in Auckland Cheap flights to Auckland. Gran Canaria is an extremely famous destination throughout the year for European gays.

This Spanish island is part of the Canary Islands, which lies off the coast of Africa, therefore guaranteed almost days of great weather. Spain generally is a very gay-friendly destination, but Gran Canaria has always had a more tolerant attitude. During the harsh, repressive Franco years, the government turned a blind eye to homosexuality as the island was too far away from the mainland to bother with.

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From the s, tourism really started to take off, attracting more and more foreigners and therefore even more tolerant attitudes. We love Gran Canaria because there is a massive gay scene at Maspalomas and Playa del Ingles in the southern part of the island. The Yumbo Centre is the focal point for the area: Slightly further south of this is the large gay beach at Kiosk 7.

One of our favourite experiences in Gran Canaria was taking a boat trip run by Canarias Gay with friends to the remote beach called Gui Gui. This is a clothing optional beach on the Western coast of the island, hidden away at the bottom of a Grande ravine. This was the perfect day trip and a more relaxing way to see a different side to this remarkable island.

Maspalomas Pride takes place every May. There are plenty of bars, parties, cultural events and film exhibitions that focus on the gay community. We also love Milan because everyone is welcome! Most of the bars we like to drink at before going out are around Porta Venezia and at the heart of this area is Via Lecco. Hostels in Milan Cheap flights to Milan. If the queer and transgender scene is more your speed, check out Wednesday nights at The Woods in Brooklyn. Not a drinker? New York Pride takes place every June.

Rome is an incredible city with tonnes of amazing places to take photos and historical sites that will take your breath away. Inclusive and international, the gay life in Rome is fun and easy-going. Both during international events or smaller local festivals, you will meet plenty of good-hearted people that will offer you to show you around. The heart of the gay life in Rome is Gay Street, right behind the Colosseum. This is the place locals prefer for a drink to start the night.

Muccassassina in winter and Gay Village in Summer. Rome Pride takes place every June.

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Hostels in Rome Cheap flights to Rome. Lisbon recommended by Gian Luca from Viaggia e Scopri. As the capital city of Portugal, Lisbon is full of culture and nice spots to see and visit. The nightlife in Bairro Alto is really fun, and there are several gay-friendly pubs, discos and a sauna. But Lisbon gay life is not only limited to the city centre. Extended along the southern coast is the Costa da Caparica, a stunning place to enjoy the sea, with beautiful, long beaches and areas equipped for tourists. This region is served by a slow train that starts from Lisbon and travels along the coast.

Beach 19 is a well-known gay beach and a great place to meet new people and have fun. Last but not least, the Portuguese people are very open-minded and LGBT people are free to be themselves. Lisbon Pride takes place every June. During our current world trip, we fell in love with Japan and especially with Tokyo. Japanese people are the kindest and most polite people we have ever met. Sexuality in the Middle Ages was male-centered and revolved around the idea that a man's penis was required to have fulfilling sexual activity.

Research done on lesbian and lesbian relationships in the Middle Ages is not widely known and the few sources that discuss lesbianism in medieval Europe are religious and intellectual sources.

Many of the writings that deal with lesbianism in medieval Europe come from religious texts. The earliest text that shows the Church's disapproval of lesbianism comes from the writings of St. Paul to the Romans. In his letters, he states: While Paul does not explicitly describe lesbian relations between women, he does state that this is an unholy choice made and that women who commit these "unnatural" acts will be punished, presumably by God's will. This is one of the earliest descriptions of lesbianism that details how early Church leaders felt about what were described as "unnatural" relations.

The mentality of the church regarding lesbianism was also seen in the rise of penitentials. Penitentials were guides used by religious leaders and laypersons in dealing with issues in a broader community. While discussion of dealing with lesbianism was not mentioned in these penitentials, it was an overall concept that lesbian relations was a smaller sin than male sexuality.

One such penitential that mentions the consequences for lesbian activity was the Paenitentiale Theodori , attributed to Theodore of Tarsus the eighth Archbishop of Canterbury. There are three main cannons that are mention in regards to female homosexuality: If a woman practices vice with a woman, she shall do penance for three years.

If she practices solitary vice, she shall do penance for the same period. The penance of a widow and of a girl is the same. She who has a husband deserves a greater penalty if she commits fornication. According to his canons, Theodore sees lesbian activities as a minor sin, as fornication is considered, rather than a more serious sexual sin like adultery. Married women, who had willing sexual partners in their husbands, were judged more harshly because they sought sexual satisfaction through an "unnatural" form.

Thomas Aquinas ' Summa Theologiae discusses in his subject of lust that female homosexuality falls under one of the four categories of unnatural acts.

There were two medical situations that were linked to lesbianism in medieval Europe. Once such condition was that the womb of a woman had a buildup of her seed and due to lack of sexual intercourse, this cause the suffocation of the womb. The idea of one woman bringing another woman to orgasm was considered morally wrong by religious leaders and in the thirteenth century, it was urged that marriage was a solution for this problem rather than manual stimulation. Eventually the practice of masturbating women and the idea that women with the ragadiae would have sex with other women disappeared over time, further masking lesbian activities in medieval Europe.

Laws against lesbianism in medieval Europe were not as mainstreamed as laws for male homosexuality. While not as serious, lesbianism still posed a threat to male-centered social order. It was often ignored in secular law but there is one known exception. Written around , the French legal treatise Li Livres de jostice et de plet prescribed that if convicted of sodomy: By the thirteenth century, lesbianism was equated to sodomy and therefore carried a similar sentence. A single courtly love poem exists, written by one Bieiris de Romans and addressed to another woman named Mary, which several scholars have argued is in fact expressing homosexual female love.

The issue is heavily debated in scholarship, however, as nothing else is known about Bieiris Beatrice other than the poem itself. Some scholars argue that she was writing on behalf of a man, others that she was simply playing with the format and using the same register of affectionate language common in everyday society at the time: A counter-argument made by other scholarship is that the very fact Beatrice chose to use a poetic format so traditionally used to express romantic love means she must have known it would be understood as expressing a romantic context.

Amer, Sahar. Crossing Borders: University of Pennsylvania Press, Bailey, Derrick Sherwin. Homosexuality and the Western Christian Tradition. Boswell, John. Christianity, Social Tolerance and Homosexuality: University of Chicago Press, ; Same-Sex Unions in Premodern Europe. FontanaPress, Burgwinkle, William E. Sodomy, Masculinity, and Law in Medieval Literature: France and England, — Cambridge University Press, Cadden, Joan.

Nothing Natural is Shameful: Sodomy and Science in Late Medieval Europe. Clark, David. Between Medieval Men: Oxford University Press, A Gay History of Britain: Greenwood, Crompton, Louis. Homosexuality and Civilization. Cambridge, MA: Harvard University Press, Dinshaw, Carolyn.