Dating rules in iran

While there are no dedicated LGB organisations in Iran, many LGB individuals receive sexual health support (such as HIV testing) through Non-Governmental Organizations (NGO).

The researcher then contacted these organizations and explained the objectives of the research to the directors in order to seek their permission to conduct the study.

The reasons why researchers have largely avoided studying sexual minorities and gender identity in Iran are attributed to certain conditions in the country, such as religious perspectives and laws, cultural biases, misunderstandings, a lack of local academic and scientific resources, and Western conspiracy theories (Yadegarfard and Bahramabadian ).

Therefore, the aim of this study is to use a qualitative approach to gain a more in-depth understanding of gay men living in Iran under systematic suppression.

One example of such a society is the gay community in Iran, which has established its own behaviours and beliefs.

However, it has been reported that somewhere in the range of 4000–6000 Iranians, both male and females, have been executed since 1979 for engaging in same-sex relationships based on estimations provided by human rights activists and opponents of the strict Iranian regime (UK Home office ).

’ The interview schedule was structured into the following five sections: Family Background and Relationship; Sexual Identity; Sexual Relationship; Social Life and Social Network; and Coping Strategies with Islamic Law.

As gay individuals are a difficult-to-find group (hidden group) in Iran, the researcher required the assistance of relevant organisations.

Backed by state law, this belief has resulted in the formulation of a normative binary framework of attitudes, behaviours and actions which excludes all those who do not conform, including gay males (Justice for Iran ).

While a major factor in this issue is how the Iranian authorities’ policy and law have created an environment of social isolation, it is further compounded by professional practitioners and psychologists in Iran and their attempts at ‘treating’ the sexual ‘deviancy’ of homosexuals and lesbians (see Amin ) that confused diagnoses, unethical practice among professional practitioners in Iran result from the lack of a clear codes of conduct related to sexual orientation and gender identity and the shortage of local studies about Iranian sexual minorities.

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