The Sodomite Rights Movement and Child Sexual Abuse

The issue of pedophilia is once again making its way into the mainstream. Researchers are now claiming that it is normal for men to feel a sexual attraction to young, pre-pubescent children. As the homosexual rights movement continues to gain ground, we hear more and more about the normalization of pedophilia in our culture. There is a definite agenda to normalize sexually deviant behavior while pushing for pedophile rights.

Pedophiles are actively seeking to lower the age of consent laws when it comes to lawful sexual behavior with another. They claim that sex with children is not only a natural desire felt by adult males, but that, in many cases, the children affected may actually benefit from it as opposed to experiencing harm.

Many sodomite rights activists also push the idea that child sexual abuse committed against young boys is not a homosexual problem, but one of heterosexual males instead. This is a sick, twisted agenda being pushed under the guise of a human rights campaign backed up by fallacious research supporting the desires of sodomites. If not stopped, this could have dire consequences for the future of humanity.

It has long been understood that children who have suffered from child sexual abuse were likely to experience severe trauma from the event. Researchers have long concluded that feelings of sexual confusion, worthlessness, depression, and suicidal thoughts were associated with sexual abuse. In many cases, even post traumatic stress disorder has been thought to be a consequence. The rates for reported mental health issues, according to a report published in the Journal of Pediatric Health Care, is higher for people who self report for child sexual abuse.

The rates are higher for women, 56%, as opposed to 47% for men. The rates for mental health issues among those with no history of child sexual abuse are significantly lower, 32% for women and 34% for men. This report also finds that boys will most likely experience a fifteen fold increase in suicidal tendencies as opposed to those who have not experienced sexual abuse while girls have a threefold increase for suicidal behavior. This is generally after introducing treatments for depression and other symptoms. Based on these findings and what has generally been known about child sexual abuse, children suffer greatly when abused by adults. This is the reason pedophilia has long been treated as a crime. Things are rapidly changing. Pedophilia is now considered more of a “sexual orientation” among many in the scientific community.

The latest edition of the DSM, the DSM V, was going to classify pedophilia as a sexual orientation, but revised its decision after receiving backlash from the public. This doesn’t change the fact that there are still those seeking to normalize sex with children.

Lately, many academic papers have been surfacing which claim to dispute the findings that sexual abuse is harmful to children. In fact, many of these papers claim that there is a benefit to children under certain circumstances and that harm is generally only experienced when a child is molested against their will. The Journal, Pedophilia Unbound: Theory, Research and Practice, is a collection of these types of fraudulent “scientific papers.”

In the first chapter entitled “Tabooed Child Sexuality,” the author writes that the sexual experiences of children are not less important than those of adults and that children, like adults, are normal sexual beings. The chapter itself seems to suggest that because pedophilia is a common occurrence around the world, it is normal and child sexuality should be studied. The author comments on the difficulties of taking on such an endeavor when child sexuality is hampered by so many taboos.

This is the type of sick, demented thinking that is currently plaguing our society. Just because sex between adults and children may be a normal occurrence across the globe does not make it right. On page 79 of this publication is a paper published by Bruce Rind and Robert Bauserman entitled "An Estimate of Consequences of Adult–Non adult Sex for the Non adults in the General Population," this paper claims that sex between adults and children can be beneficial, especially between men and young boys.

They cite studies which claim that the effects of adult child sex are based on several different factors, including how knowledgeable the child is about sex, the level of willing participation, and the child’s personal views on the negative connotations about sex, especially in the western world.

This, of course, implies that the western world’s views on sex, particularly sex between adults and children, is outdated. This paper further suggests that studies proving harmful affects of child sexual abuse are based on the biased samples of the population, meaning that the studies proving harmful effects are all from children who have “self reported” child sexual abuse, and that they were likely to already have problems. Children who have allegedly experienced no harm from adult-child sex generally do not see a clinician; therefore, few studies are conducted on the benefits of such experiences. Other studies cited by this paper also claim that many boys benefit from sexual relationships with older men because it provided the opportunity to have a positive, influential relationship.

To Rind and Bauserman’s, credit they also admit that such samples are also based on a bias because researchers that support this may be deliberately seeking out people who have had positive experiences. The fact that sexual activities of children is even studied, encouraged, or considered a normal part of their being is, indeed, disturbing all together.

There is also the issue of homosexuals claiming that pedophilia is a heterosexual problem as opposed to a homosexual problem. According to Steve Baldwin, in his paper entitled “Child Molestation and the Homosexual Movement,” homosexual activist groups claim that the accusations of child molestation being a homosexual thing lends credibility to the idea that there is an effort to demonize and discredit the homosexual movement.

This would be an example of the homosexual activists playing the victim role if you will. Research on the subject, according to Baldwin, suggests, however, that male homosexuals are far more likely to molest young boys as opposed to heterosexuals. After all, as Baldwin writes in his paper, it is generally sodomites that advocate for the lowering of age of consent laws and not straight men.

“Using twisted logic, pro-gay academics argue in various social science journals that the molestation of boys is not a sodomite lifestyle issue and that such men are not really homosexuals. It is simply amazing that sodomite propagandists and sexology “experts” are successfully bamboozling the public and the media into believing that a man’s exclusive focus on young males should not be defined as homosexuality! But if an exclusive attraction of a male to other males of any age is not homosexuality, what is?” (Baldwin)

Furthermore, sodomite rights groups, according to Baldwin, are actively seeking to lessen the penalties for sexual activity with underaged boys, claiming that it is a violation of civil rights. This is the consequence of moral relativism and multiculturalism coming home to roost. The fact is that attraction to young boys is almost exclusively a homosexual problem. Baldwin writes that very few homosexuals are attracted to older men, and that according to the journal, Archives of Sexual Behavior, cited by Baldwin, 86% of pedophiles consider themselves to be homosexual.

As the sodomite rights agenda moves forward, little attention is being paid to the possible consequences concerning the safety of our children, and more attention is being paid to the idea of feeling like we are not being overly judgmental. Homosexuality is not conducive to good health, as they are more prone to suffer from sexually transmitted diseases and environments that may not be clean and sanitary. According to the Family Research Center, these facts point to homosexuality creating risk for others, as well.

We certainly do not want to create a hostile environment toward homosexuals in general; however, it must be recognized that there is an element of that population that has in its sights the lowering of age of consent laws and normalizing pedophilia in order to satisfy their sexual desires. If there is not an effort to stop this and the idea that this is a human rights issues moves forward, we could be causing untold damage to generations of children who should look to adults for protection, not live in fear of them or have sexual relationships with them. This is sick.

you might want to read this:

http://elysiumgates.com/~helena/Sexuality.html :

Sparta’s constitution strictly prohibited pederasty. Contemporary accounts, the evidence of archaeology, and modern psychology all strongly support those ancient historians who vehemently denied pederasty in Sparta.

In sharp contrast to misogynous Athens, Sparta did not disdain and ridicule women’s sexuality, but respected it.

Sparta’s laws recognized women’s sexuality and encouraged it within marriage. In the rest of Greece, wives who liked sex were disdained, and men sought sexual pleasure outside of marriage with slaves, boys, and prostitutes.

These values are reflected in Spartan art, which reveals an austere or “prudish” disdain for explicit, pornographic, or mercenary sex, but immortalizes married couples as partners.

No myth about Sparta is as persistent and controversial as the claim that pederasty and homosexuality dominated Spartan society. Even highly reputable historians such as Paul Cartledge subscribe to this theory. However, the evidence against it is, in my opinion, compelling.

Xenophon, the only historian with firsthand experience of the agoge (his sons attended it!), states explicitly: “… [Lycurgus] … laid down that in Sparta lovers should refrain from molesting boys, just as much as parents avoid having intercourse with their children or brothers with their sisters.” It is hard to find a more definitive statement than this, and from the most credible source. To dismiss this evidence simply because it does not suit preconceived ideas is arrogant.

Xenophon adds: “It does not surprise me, however, that some people do not believe this, since in many cities the laws do not oppose lusting after boys.” This is the crux of the matter. All of our written sources on Sparta come from these other cities, where pederasty was rampant. In short, the bulk of the written record on Sparta stems from men who could not imagine a world without it. But then, they also could not imagine women who were educated, physically fit, and economically powerful, who were not also licentious and lewd. Modern readers ought to recognize that pederasty is not inherent in society – particularly not in a society where women are well integrated.

My position is supported by another ancient authority, Aristotle, who blamed all of Sparta’s ills on the fact that the women were in control of things – a fact that he attributed to the lack of homosexuality in Spartan society generally. In this Aristotle exhibits an astonishing appreciation of psychology. Modern research conclusively shows that male victims of child abuse generally grow into misogynous men. The status of women in Athens fits this pattern perfectly, while the status of women in Sparta completely contradicts – indeed, refutes – the thesis that Spartan men were systematically subjected to sexual abuse by their elders as children. (An excellent discussion of child abuse in ancient Greece can be found in Enid Bloch’s “Sex Between Men and Boys in Classical Greece: Was it Education for Citizenship or Child Abuse?,” in Journal of Men’s Studies, January 2001.)

Finally, Herodotus, who was always happy to provide some juicy little story about a man who covets a close friend’s wife, or one who steals a rival’s bride just before the wedding, or the king who loves his barren wife so much that he refuses to set her aside even for the sake of securing the succession to his throne, has not a single tale in which there is mention of a Spartan with a male lover – either boy or man. This omission is significant and should not be ignored.

The archaeological evidence from Sparta likewise demonstrates an almost complete absence of pornographic depictions on artifacts. This is in sharp contrast to the plethora of explicitly pornographic art from both Athens and Corinth. While pederasty is as frequently depicted in Athenian and Corinthian art as heterosexual sex, no homoerotic art originating in Sparta has to date been found or identified.

On the other hand, some of the most important and lovely pieces of Spartan sculpture depict couples sitting side by side. Regardless of whom the figures were intended to depict (Helen and Menelaos, Chilon and his wife, a Spartan king and his queen), what is significant is the greater importance given to depictions of a man and wife sitting side by side – that is, in partnership – compared to depictions of sexual intercourse. This is because marriage in Sparta was a partnership, not a tyranny as in the rest of Greece. Nor was a Spartan marriage merely for reproduction, it was also consciously intended to bring sexual satisfaction to both partners. Xenophon explains that Spartan laws required men and women to marry in their physical prime and not when too young (for girls) or too old (for men), and that they should be initially restricted in their sexual contact so as to not to become satiated, but rather to enjoy sex together. Note that there is explicit emphasis on the desirability of the female partner enjoying sex as much as the male.

Thus, rather than being something frightful and dangerous that male relatives needed to vigilantly guard (as in the rest of Greece), female sexuality was perceived in Sparta as a positive factor that contributed to a good marriage, to healthy children, and so to the well-being of the state.

Female dancing girl This acceptance of women’s sexuality is further underlined by the fact that while Athenian plays demean and insult women (see any of Euripides’ plays), the poems of Alkman, considered the most Spartan of all poets by the ancient Greeks, openly admire women. His poems, written in the second half of the 7th century BC, were the lyrics of songs performed at public festivals by girls’ choruses. Alkman also wrote poetry expressing his own adoration of the Spartan girls he worked with. He was considered by ancient scholars to be the first love poet – a notable distinction for the poet whom the ancients viewed as “the most Spartan”! None of Alkman’s texts can be classed as pornographic, but many modern commentators assert – because the texts of the lyrics, designed to be sung by girls’ choruses, praise the girls’ beauty – that the songs were lesbian in nature. This is nonsense. Boys’ and men’s choruses sang about bravery and girls about beauty because those were the virtues admired in each respective group. What the texts – and the fact that Alkman was so revered in Sparta – tell us is that the Spartans enjoyed light-hearted music and tributes to female beauty in a public context – not merely in the back alleys of the red-light district.

Furthermore, while female sexuality was recognized and respected, Spartan males were expected to find sexual satisfaction within marriage. Thus Sparta was reputed to have no brothels at all within the city limits, and Spartans claimed to know neither whores nor adultery. To date, the archaeological evidence supports the assertion that there were no brothels in Sparta, and the absence of heterosexual (as with homosexual) pornographic artwork further supports the thesis that in contrast to other cities, sex in Sparta was a private – rather than a public – affair.

Given the fact that Spartan sexuality was so different from that of the other Greeks, it is not surprising that foreign observers of Sparta in the archaic and classical periods have a great deal to say about Spartan sexual relations. The fact that the most famous adulteress of ancient myth, Helen of Troy, was Spartan contributed to the general view of Spartan women as licentious, a view explicitly underlined by Aristotle in his diatribe against Spartan women. The legal right to “wife sharing” further influenced the view of women as sexually uncontrolled – even though the law was clearly designed to serve the state’s need for new generations of citizens, not women’s lust, and could only occur with the husband’s consent. Likewise, the fact that Spartan women were educated, outspoken, and seen in public elicited universal reprobation from other Greeks. Thus Euripides says in Andromache: “Spartan girls could not be chaste even if they wanted to. They leave home, and with naked thighs and their dresses loosened, they share the running tracks and gymnasiums with the young men.” It was inconceivable to an Athenian that a woman could go to school with boys and engage in sports in front of boys without becoming sexually degraded as well. Modern readers, however, should not lose sight of the fact that Athenian playwrights were attacking their enemy when they described Spartans. Describing the wives of an enemy as whores and the men as “faggots” was (and still is) a common – if juvenile – means of belittling a foe.

In conclusion, contemporary sources suggest that Sparta was not a particularly homoerotic society, and certainly there was no institutionalized pederasty or homosexual behavior prior to the mid-5th century BC. On the contrary, in Sparta women’s sexuality was not only recognized, but respected and to a degree encouraged. Spartan artifacts furthermore suggest that Sparta was indeed more prudish than other Greek societies. The evidence suggests that sex in Sparta was a private matter, sought inside marriage, rather than public entertainment pursued at symposia and on the streets as in Athens. The Spartan ideal of sex was an activity between equals, not an act of domination by an adult male upon a child, slave, or illiterate and powerless wife.

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