شاهدبازی در یونان باستان

شاهدبازی در یونان باستان یک رابطهٔ عاشقانهٔ اجتماعی متداول بین یک مرد بالغ (اراستس) و مردی جوان‌تر (ارومنوس) بود که معمولاً در سنین نوجوانی قرار داشت. ^[۲] این مشخصهٔ یونان باستان و کلاسیک بود.^[۳] در این دوره‌ها، سیطرهٔ شاهدبازی در فرهنگ یونان چنان گسترده بود که آن را «الگوی فرهنگی عمده درراستای روابط آزادانه بین شهروندان» می‌خواندند.^[۴]

برخی از محققان منشأ این امر را در پاگشایی می‌دانند، به ویژه آیین‌هایی که از کرت می‌آمدند، جایی که محل برآمدن نظام و آیین زئوس بود.^[۵] در حماسه‌های هومری اثری چنین رسمی نیست، و به نظر می‌رسد که این کار در اواخر سدهٔ هفتم پیش از میلاد به‌عنوان جنبه‌ای از فرهنگ همجنس‌گرایی یونانی گسترش یافته است^[۶]، که همچنین با برهنگی در ورزش و هنر، دیر ازدواج کردن اشراف، سمپوزیوم و انزوای اجتماعی زنان مشخص می‌شود.^[۷]

منابع ویرایش

↑ Kenneth J. Dover (1989). Greek Homosexuality. Cambridge, Massachusetts: Harvard University Press. p. 118. ISBN 0674362616.
↑ C.D.C. Reeve, Plato on Love: Lysis, Symposium, Phaedrus, Alcibiades with Selections from Republic and Laws (Hackett, 2006), p. xxi online; Martti Nissinen, Homoeroticism in the Biblical World: A Historical Perspective, translated by Kirsi Stjerna (Augsburg Fortress, 1998, 2004), p. 57 online; Nigel Blake et al., Education in an Age of Nihilism (Routledge, 2000), p. 183 online.
↑ Nissinen, Homoeroticism in the Biblical World, p. 57; William Armstrong Percy III, "Reconsiderations about Greek Homosexualities," in Same–Sex Desire and Love in Greco-Roman Antiquity and in the Classical Tradition of the West (Binghamton: Haworth, 2005), p. 17. Sexual variety, not excluding paiderastia, was characteristic of the Hellenistic era; see Peter Green, "Sex and Classical Literature," in Classical Bearings: Interpreting Ancient Culture and History (University of California Press, 1989, 1998), p. 146 online.
↑ Dawson, Cities of the Gods, p. 193. See also George Boys-Stones, "Eros in Government: Zeno and the Virtuous City," Classical Quarterly 48 (1998), 168–174: "there is a certain kind of sexual relationship which was considered by many Greeks to be very important for the cohesion of the city: sexual relations between men and youths. Such relationships were taken to play such an important role in fostering cohesion where it mattered – among the male population – that Lycurgus even gave them official recognition in his constitution for Sparta" (p. 169).
↑ Robert B. Koehl, "The Chieftain Cup and a Minoan Rite of Passage," Journal of Hellenic Studies 106 (1986) 99–110, with a survey of the relevant scholarship including that of Arthur Evans (p. 100) and others such as H. Jeanmaire and R.F. Willetts (pp. 104–105); Deborah Kamen, "The Life Cycle in Archaic Greece," in The Cambridge Companion to Archaic Greece (Cambridge University Press, 2007), pp. 91–92. Kenneth Dover, a pioneer in the study of Greek homosexuality, rejects the initiation theory of origin; see "Greek Homosexuality and Initiation," in Que(e)rying Religion: A Critical Anthology (Continuum, 1997), pp. 19–38. For Dover, it seems, the argument that Greek paiderastia as a social custom was related to rites of passage constitutes a denial of homosexuality as natural or innate; this may be to overstate or misrepresent what the initiatory theorists have said. The initiatory theory claims to account not for the existence of ancient Greek homosexuality in general but rather for that of formal paiderastia.
↑ Thomas Hubbard, "Pindar's Tenth Olympian and Athlete-Trainer Pederasty," in Same–Sex Desire and Love in Greco-Roman Antiquity, pp. 143 and 163 (note 37), with cautions about the term "homosocial" from Percy, p. 49, note 5.
↑ Percy, "Reconsiderations about Greek Homosexualities," p. 17 online et passim.

[1] Kenneth J. Dover (1989). Greek Homosexuality. Cambridge, Massachusetts: Harvard University Press. p. 118. ISBN 0674362616.

[2] C.D.C. Reeve, Plato on Love: Lysis, Symposium, Phaedrus, Alcibiades with Selections from Republic and Laws (Hackett, 2006), p. xxi online; Martti Nissinen, Homoeroticism in the Biblical World: A Historical Perspective, translated by Kirsi Stjerna (Augsburg Fortress, 1998, 2004), p. 57 online; Nigel Blake et al., Education in an Age of Nihilism (Routledge, 2000), p. 183 online.

[3] Nissinen, Homoeroticism in the Biblical World, p. 57; William Armstrong Percy III, "Reconsiderations about Greek Homosexualities," in Same–Sex Desire and Love in Greco-Roman Antiquity and in the Classical Tradition of the West (Binghamton: Haworth, 2005), p. 17. Sexual variety, not excluding paiderastia, was characteristic of the Hellenistic era; see Peter Green, "Sex and Classical Literature," in Classical Bearings: Interpreting Ancient Culture and History (University of California Press, 1989, 1998), p. 146 online.

[4] Dawson, Cities of the Gods, p. 193. See also George Boys-Stones, "Eros in Government: Zeno and the Virtuous City," Classical Quarterly 48 (1998), 168–174: "there is a certain kind of sexual relationship which was considered by many Greeks to be very important for the cohesion of the city: sexual relations between men and youths. Such relationships were taken to play such an important role in fostering cohesion where it mattered – among the male population – that Lycurgus even gave them official recognition in his constitution for Sparta" (p. 169).

[5] Robert B. Koehl, "The Chieftain Cup and a Minoan Rite of Passage," Journal of Hellenic Studies 106 (1986) 99–110, with a survey of the relevant scholarship including that of Arthur Evans (p. 100) and others such as H. Jeanmaire and R.F. Willetts (pp. 104–105); Deborah Kamen, "The Life Cycle in Archaic Greece," in The Cambridge Companion to Archaic Greece (Cambridge University Press, 2007), pp. 91–92. Kenneth Dover, a pioneer in the study of Greek homosexuality, rejects the initiation theory of origin; see "Greek Homosexuality and Initiation," in Que(e)rying Religion: A Critical Anthology (Continuum, 1997), pp. 19–38. For Dover, it seems, the argument that Greek paiderastia as a social custom was related to rites of passage constitutes a denial of homosexuality as natural or innate; this may be to overstate or misrepresent what the initiatory theorists have said. The initiatory theory claims to account not for the existence of ancient Greek homosexuality in general but rather for that of formal paiderastia.

[6] Thomas Hubbard, "Pindar's Tenth Olympian and Athlete-Trainer Pederasty," in Same–Sex Desire and Love in Greco-Roman Antiquity, pp. 143 and 163 (note 37), with cautions about the term "homosocial" from Percy, p. 49, note 5.

[7] Percy, "Reconsiderations about Greek Homosexualities," p. 17 online et passim.

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