Pembe Caretta

Decolonising animal activism: Engaging with Indigenous activist perspectives

A Systematic Review of Inflammatory Bowel Disease Epidemiology and Health Outcomes in Sexual and Gender Minority Individuals

The article is sanctified to theoretical research of the concept of the universality of human rights as a process of establishment of corresponding norms and mechanisms of universal character with the aim of defence and providing of human rights, and also concept of universality - as an achievement of certain perfection in the protection of human rights. This universality shows up as a transcendent aspect. Universal rights are rights everybody has that as personality, regardless of legal space or historical time. Consideration of this aspect is very important for the ground of absoluteness of human rights. The idea of universality of human rights is based on position that human rights have exterritorial character and that their realization and defence are not business only of the separate states, but is the article of general interest. Universality of human rights arises out of universality of human nature. Quality of practical changes in development of the modern states largely depends on ideas about universality of human rights and reasons of optimization of human rights. Problem of the general understanding of concept of universality of human rights, causes much violation of human rights and freedoms, and her it costs to decide through the search of ways of understanding of universality of rights and freedoms, through description of basic elements that determine maintenance of the modes of human rights, by finding out of all totality of descriptions each of elements - right and moral, social and other terms that can come forward as a stimulant or vice versa, their realization prevent. The most frequent misunderstanding in relation to understanding of universality of human rights arises up when speech йдеться about countries that develop, that not only feel different difficulties of economic, social and cultural character in realization of that or other convention on human rights but also in relation to different reasons does not welcome omnifying of human rights or, at least up to a point, behave to her with a carefulness. It is in-process carried out research of theoretical analysis of different conceptions of understanding of universality of human rights, discussion and discussion of opinions of supporters of cultural relativism and universalism. Today by a reference-point in the difficult and contradictory situations of the modern world, there must be universal human rights, that would express the clear limits of his freedom, place in society, to intercommunication with the state or with other individuals. Must yield to no doubt in the modern world, judgement, that human rights are an inalienable, inalienable achievement of all humanity.

Chief complaint: “I feel like I have the brain of a man. Am I crazy?” On her first visit to a psychiatrist ( J.M.B.), “Ms. C,” a 48year-old woman, asked this question about her confused gender identity. Having also discovered a primary sexual attraction to women, Ms. C was having difficulty reconciling her church’s injunctions against sinful homosexual activities with her sense of herself as fundamentally male. She was dressed in a subtly frilly blouse and leather jacket she called “my leather-and-lace look.” Encircling each wrist were tattooed bracelets, traceries of curlicues and rosebuds that gently contradicted pearl earrings and a delicate gold locket. Born in the early 1950s and raised resolutely as a girl, Ms. C did not learn until she was 23 and married the unusual circumstances of her birth. Her mother finally divulged that she had entered the world with strange-looking genitals—neither male nor female. Doctors told her parents it was best to remove the odd tissue, fashion what remained to look female, and raise her as if nothing unusual had happened. At 6 months, surgeons removed both external tissue and presumed intra-abdominal testicular tissue and fashioned labia around the vaginal entrance she had always had. In grade school, she was told her large abdominal scar resulted from herniorrhaphy. At 12, after starting daily estrogen pills to induce puberty, she developed breasts and feminine curves, although without menarche or an increase in height beyond 5 feet. Her mother said she could not have children but did not explain why. She recalls being a tomboy who preferred boys for playmates. Because of her small stature and feminine appearance, however, boys were not particularly comfortable hanging out with her. Then, as now, she identified with the way males think rather than a sense of being physically male. She dated boys in high school, had a sexual experience with a woman during college, and married a man with whom she enjoyed satisfying marital relations for nearly two decades until they experienced a menage a trois. Her husband fell in love with the other woman, and she kindled awareness of her greater attraction to women than men. The marriage ended, and she embarked upon two long-term lesbian relationships and a struggle with alcoholism. Ms. C found sobriety and her church while that second relationship was unraveling. Welcomed and spiritually nurtured by church members, she felt happy except for increasing discontent with her pastor’s insistence that homosexual desires were her “cross to bear” and her options were either heterosexual marriage or celibacy. On one hand, her personal theology concurred that homosexuality was against God’s plan. On the other, she struggled with identifying herself as either man or woman, a dilemma her pastor could not solve. Ms. C’s childhood medical records had been lost. The psychiatrist asked if she had been karyotyped, given her unusual birth. She did not know. When she was born, chromosome testing was not routinely available. Given medical advice to raise her unquestioningly as a girl, the issue had not resurfaced. The psychiatrist suggested the test, and when results revealed 45,X/ 46,XY chromosomes, 75% the latter, the fragments—the childhood operation, hormones, her short stature, “brain of a man”—fell into place. She immediately reported feeling “less of a freak” now that she had a name—“intersexual”—for her condition.

PurposeThis study explored the attitudes of lesbian, gay, bisexual, and transgender (LGBT) individuals toward death and their perceptions of hospice and palliative care, as well as their care needs. It also investigated their preferences for alternative decision-making and advance care planning options at the end of life.MethodsA descriptive survey study was conducted with LGBT adults aged 18 and older. Participants were recruited through LGBT organizations and online communities, and data from 207 respondents were analyzed. Questionnaires were utilized to assess attitudes toward death, perceptions of hospice care, and care needs. Statistical analysis was performed using SPSS 20.0, employing the t-test, ANOVA, and Pearson correlation coefficients.ResultsLGBT individuals generally had low attitudes toward death and negative perceptions of hospice care. Attitudes toward death varied significantly by sex, age, and education, while perceptions of hospice care differed significantly by sexual orientation and education. Care needs in hospice settings also varied significantly by age, gender identity, and education. Most LGBT participants preferred their biological family members (52%) and partners (39%) as surrogate decision-makers. A significant positive correlation was found between perceptions of hospice care and overall care needs.ConclusionThe findings highlight the need for healthcare services tailored to LGBT individuals’ specific needs. It is necessary to promote social understanding, awareness, and policy support to improve the quality of life for LGBT individuals through more inclusive and responsive healthcare services. It also points to the need for healthcare professionals to increase their awareness and understanding of these issues.

Transsexualism is characterized by feelings of incongruity between one's natal sex and one's gender identity. It is unclear whether transsexual individuals have a body image that is more congruent with their gender identity than their sex assigned at birth (natal sex) and, if so, whether there are contributions from perceptual dysfunctions. We compared 16 pre-hormone treatment female-to-male transsexual (FtM) individuals to 20 heterosexual female and 20 heterosexual male controls on a visual identification task. Participants viewed photographs of their own body that were morphed by different degrees to bodies of other females or males, and were instructed to rate "To what degree is this picture you?" We also tested global vs. local visual processing using the inverted faces task. FtM differed from both control groups in demonstrating higher self-identification ratings for bodies morphed to the sex congruent with their gender identity, and across a broad range of morph percentages. This difference was more pronounced for longer viewing durations. FtM showed reduced accuracy for upright faces compared with female controls for short duration stimuli, but no advantage for inverted faces. These results suggest different own body identification in FtM, consisting of a relatively diffuse identification with body images congruent with their gender identity. This is more likely accounted for by conscious, cognitive factors than perceptual differences.

Events, predominantly sport mega-events, have received an abundance of academic scrutiny. Some of these commentaries have critiqued how the staging of mega-events can violate a range of universal human rights. Far less is available that is concerned with how events are mobilised for human rights advocacy. This paper, drawing from an ongoing qualitative research project (Baltic Pride 2015–2017), focuses on the venacularisation of human rights to offer a view of the intricacies of LGBT (lesbian, gay, bisexual and transgender) activism at the level of the local. Discussion starts with an appraisal of existing universal human rights policies surrounding sexual orientation and gender identity (SOGI), specifically United Nations (UN) and European Union (EU) legislative frameworks. This legislative premise is followed by a focus on vernacularisation; a concept that reveals the complicated processes of human rights claiming. A brief history of Baltic Pride provides the context for EuroPride 2015 as well as the subsequent analyses of research findings, which are explored through the themes: EuroPride 2015 Pride House and EUroPride’s Super VIPs. Methodologically, the research relies on a combination of ethnography and autoethnogarphy, and findings are embedded within the critical analyses. Photographs, field notes that are more akin to autoethnographic narrative and commentary from the interview participants help highlight the conceptual value of vernacularisation to research on human rights.

Human rights queryfalse are typically presented in terms of entitlements, correlative duties, claims, “trumps,” and remedies. 1 These framings, which draw principally on law and philosophy, emphasi...

The present chapter examines the context for human rights on the occasion of the 70th anniversary of the Universal Declaration of Human Rights. It reflects on the proliferation and universality of human rights, amid growing inequalities, fading public support for human rights and questions about whether societies can and should bear the social, economic, cultural and political costs of human rights. The case is made for continued investment in human rights, noting that, in addition to financial investment, a social and political commitment to respect and promote human rights as a value is required. Concrete examples of how investment in human rights has improved well-being are provided. By drawing on the areas of gender equality and climate change, the article illustrates how a rights-based approach can be transformative and sustainable. Finally, the article argues that the ‘human’ part of human rights implores us to continue investing in human rights.

The article analyzes the intersection of universal and regional human rights concepts in Latin America. The regional approach to human rights protection has been proposed by anthropologists who argue that cultural relativism is the basis for the development of the concept of human rights protection. The evolution of human rights is examined by scholars through the prism of both cultural relativism and universalism. While proponents of the first approach assert the importance of cultural and civilizational particularities, proponents of universalism promote the idea of universal morality. The novelty of this study lies in the examination of a different academic approach to human rights protection that encompasses features of both of the aforementioned concepts in order to provide a more objective picture of the current state of the system of human rights protection. The interaction of these concepts is demonstrated through the example of the system for the protection of women's rights in Latin America, as well as of the rights of other vulnerable groups such as indigenous peoples. This leads to the conclusion that both the universalist and the regionalist approaches to human rights protection are mutually supportive. Furthermore, universal and local moral systems borrow elements from each other despite the contradictions between them. In general, the interaction between universalization and regionalization of human rights is clearly visible in Latin America. The elaboration of a new approach that incorporates the features of the two old ones is necessary in order to better understand this process, since human rights protection is acquiring new features that fit into the so-called paradigm of relative universalism. An explanatory model to account for this phenomenon is needed for better understanding of the common patterns of the process.

La violencia motivada contra las personas género-sexo diverso, constituye hoy en día a una violación a los derechos humanos de tercera generación como lo son los derechos sexuales. El propósito de la investigación es hacer un análisis reflexivo sobre el tratamiento que el ordenamiento jurídico venezolano a través de sus instituciones, le brinda al grupo de personas que integran la comunidad de Lesbianas, Gays, Bisexuales, Trans e intersex (LGBTI), tomando como principales documentos la normativa existente en la legislación venezolana promulgadas por la Constitución (Asamblea Nacional, 1999), Ley Orgánica sobre el Derecho de las Mujeres a una Vida Libre de Violencia (Asamblea Nacional, 2007), Anteproyecto de LeyOrgánica de Equidad e Igualdad de Género (Asamblea Nacional, 2010), Código Penal de Venezuela (Asamblea Nacional, 2005), Código de Instrucción Médico Forense (Congreso de los Estados Unidos de Venezuela, 1878), Código de Deontología Médica(Federación Médica Venezolana, 2003),enfocándolo desde el punto de vista jurídico legal y así mismo intentado establecer las directrices razonables éticas-morales, que orienten la actitud de la sociedad en general. La violencia de género puede ser un tipo de violencia física o psicológica ejercida contra cualquier persona sobre la base de su sexo o género que impacta de manera negativa su identidad y bienestar social, físico o psicológico, como en el caso de las personas sexo-género diversos (LGBTI). Fue implementado el método analítico-sintético para la realización de la investigación por medio de una revisión documental bibliográfica. Se concluye que los derechos sexuales son derechos humanos universales basados en la libertad inherente, dignidad e igualdad para todos los seres humanos. Así mismo se puede constatar que en todo el mundo hay personas que se enfrentana un elevado nivel de violencia y discriminación por su orientación sexual y suidentidad de género y nuestro país no escapa de esta realidad.

Mass Migration: An Ordeal by Fire for Universal Human Rights

Social Rights in Refugee Law and Human Rights Law: The Non-discrimination Principle as a Harmonization Tool

ABSTRACTThe LGBTQ community faces specific stressors rooted in societal discrimination, bias, and marginalization, impacting mental health significantly. Persistent discrimination, exclusion, and heteronormative expectations are identified as social determinants that contribute to heightened stress levels, resulting in increased rates of anxiety, depression, and suicidality. Moreover, the COVID-19 pandemic has also severely affected the physical and mental health of a large percentage of the population, particularly impacting the health of marginalized individuals such as LGBT individuals. Studies consistently reveal alarming mental health disparities between LGBTQ individuals and their heterosexual counterparts, with elevated rates of mood disorders, substance abuse, and self-harm. Transgender individuals, in particular, face unique challenges, including high rates of gender dysphoria and discrimination-induced mental distress. The concept of intersectionality within the LGBTQ community emphasizes the compounded burden faced by individuals with multiple marginalized identities, necessitating tailored mental health strategies. The societal context, including legal and policy frameworks, plays a pivotal role in shaping the mental health and scope for LGBTQ individuals. Supportive frameworks, such as anti-discrimination laws, marriage equality, and healthcare policies, contribute to societal acceptance and individual well-being. Additionally, efforts to destigmatize LGBTQ identities, comprehensive sex education, and public awareness campaigns challenging stereotypes are crucial for fostering a more inclusive societal mindset. Establishing robust support networks within the LGBTQ community, including initiatives providing mental health resources, counseling, community spaces, and allyship programs, is vital for community resilience. These efforts not only contribute to the well-being of individuals within the LGBTQ community but also work toward creating a more inclusive society. In conclusion, addressing mental health challenges within the LGBTQ community requires a multifaceted approach involving societal understanding, legal support, destigmatization efforts, and robust community resources. By acknowledging and comprehending the unique struggles faced by the LGBTQ community, society can collectively work toward building a more compassionate, supportive, and inclusive environment for all individuals, irrespective of their sexual orientation or gender identity.

This paper is a critical examination of a widely accepted method of human rights justification. The method defends the universality of human rights by appeal to diverse worldviews that converge on human rights norms. By showing that the norms can be justified from the perspective of diverse worldviews, human rights theorists suggest that there is reason to believe that human rights are universal norms that should govern the institutions of all societies. This paper argues that the evidence of plural foundations of human rights fails to increase our confidence in the universality of human rights. The paper defends the following claims: (1) the convergence on human rights is better explained as an accidental outcome than as an indicator of the universality of human rights, (2) the plurality of human rights justification is superfluous to the explanation of why human rights apply to all societies, (3) the aggregation of justifications decreases rather than increases the reliability of the universality belief, and (4) the reasonable disagreement among conflicting justifications generates an epistemic dilemma.