The relationship between religion and homosexuality has varied greatly across time and place, within and between different religions and denominations, with regard to different forms of homosexuality and bisexuality. The present-day doctrines of the world's major religions and their denominations differ in their attitudes toward these sexual orientations. Adherence to anti-gay religious beliefs and communities is correlated with the prevalence of emotional distress and suicidality in sexual minority individuals, and is a primary motivation for seeking conversion therapy.
Societal attitudes towards same-sex relationships have varied over time and place. Attitudes to male homosexuality have varied from requiring males to engage in same-sex relationships to casual integration, through acceptance, to seeing the practice as a minor sin, repressing it through law enforcement and judicial mechanisms, and to proscribing it under penalty of death. In addition, it has varied as to whether any negative attitudes towards men who have sex with men have extended to all participants, as has been common in Abrahamic religions, or only to passive (penetrated) participants, as was common in Ancient Greece and Ancient Rome. Female homosexuality has historically been given less acknowledgment, explicit acceptance, and opposition.
Hindu views of homosexuality and LGBTQ issues more generally are diverse, and different Hindu groups have distinct views. Hinduism describes a third gender that is equal to other genders and documentation of the third gender are found in ancient Hindu and Buddhist medical texts. The Kamasutra mentions Hijras and relations with them, and there are several Hindu temples which have carvings that depict both men and women engaging in sexual acts with Hijras. There are numerous cases of Hindu deities and figures that had physically transformed to different genders.
The human sexuality and sexual behavior—along with its taboos, regulation, and social and political impact—has had a profound effect on the various cultures of the world since prehistoric times.
Section 377 is a British colonial penal code that criminalized all sexual acts "against the order of nature". The law was used to prosecute people engaging in oral and anal sex along with homosexual activity. As per a Supreme Court Judgement since 2018, the Indian Penal Code Section 377 is used to convict non-consensual sexual activities among homosexuals with a minimum of ten years’ imprisonment extended to life imprisonment. It has been used to criminalize third gender people, such as the apwint in Myanmar. In 2018, then British Prime Minister Theresa May acknowledged how the legacies of such British colonial anti-sodomy laws continue to persist today in the form of discrimination, violence, and even death.
Homosexuality in India is socially permitted by most of the traditional native philosophies of the nation, and legal rights continue to be advanced in mainstream politics and regional politics. Homosexual cohabitation is also legally permitted and comes with some legal protections and rights.
Bhagiratha is a legendary king of the Ikshvaku dynasty in Hindu literature. He is best known for his legend of bringing the sacred river Ganges, personified as the Hindu river goddess Ganga, from heaven upon the earth, by performing a penance.
India has developed its discourse on sexuality differently based on its distinct regions with their own unique cultures. According to R.P. Bhatia, a New Delhi psychoanalyst and psychotherapist, middle-class India's "very strong repressive attitude" has made it impossible for many married couples to function well sexually, or even to function at all.
The Hindu marriage is the most important of all the samskaras, the rites of passage described in the Dharmashastra texts.
Lesbian, gay, bisexual, transgender, and queer (LGBTQ) rights in India have expanded in the 21st century, though much of India's advancements on LGBT rights have come from the judiciary and not the legislature. LGBTQ people in India continue to face legal and social challenges not experienced by non-LGBTQ people. There are no legal restrictions against gay sex within India. Same-sex couples have some limited cohabitation rights, colloquially known as live-in relationships. However, India does not currently provide for common-law marriage, same-sex marriage, civil union or unregistered cohabitation.
A sodomy law is a law that defines certain sexual acts as crimes. The precise sexual acts meant by the term sodomy are rarely spelled out in the law, but are typically understood and defined by many courts and jurisdictions to include any or all forms of sexual acts that are illegal, illicit, unlawful, unnatural and immoral. Sodomy typically includes anal sex, oral sex, manual sex, and bestiality. In practice, sodomy laws have rarely been enforced to target against sexual activities between individuals of the opposite sex, and have mostly been used to target against sexual activities between individuals of the same sex.
The relationship between religion and lesbian, gay, bisexual, transgender and queer (LGBTQ) people can vary greatly across time and place, within and between different religions and sects, and regarding different forms of homosexuality, bisexuality, non-binary, and transgender identities. More generally, the relationship between religion and sexuality ranges widely among and within them, from giving sex and sexuality a rather negative connotation to believing that sex is the highest expression of the divine.
In Hindu mythology, there are deities or heroes whose attributes or behavior can be interpreted as lesbian, gay, bisexual, or transgender (LGBTQ) or have elements of gender variance and non-heterosexual sexuality. Traditional Hindu literary sources do not speak of homosexuality directly, but changes of sex, homoerotic encounters, and intersex or third gender characters are often found both in traditional religious narratives such as the Vedas, Mahabharata, Ramayana and Puranas as well as in regional folklore.
LGBTQ people are well documented in various artworks and literary works of Ancient India, with evidence that homosexuality and transsexuality were accepted by the major dharmic religions. Hinduism and the various religions derived from it were not homophobic and evidence suggests that homosexuality thrived in ancient India until the medieval period. Hinduism describes a third gender that is equal to other genders and documentation of the third gender are found in ancient Hindu and Buddhist medical texts. The term "third gender" is sometimes viewed as a specifically South Asian term, and this third gender is also found throughout South Asia and East Asia.
India has a long and ancient tradition of culture associated with the LGBTQ community, with many aspects that differ markedly from modern liberal western culture.
There is little pre-colonial texts that have survived in Bangladesh noting on homosexuality, and also in overall, homosexuality in the country has a very short written history but concepts of the third gender has always been part of the culture.
This is a timeline of notable events in the history of non-heterosexual conforming people of South Asian ancestry, who may identify as LGBTIQGNC, men who have sex with men, or related culturally-specific identities such as Hijra, Aravani, Thirunangaigal, Khwajasara, Kothi, Thirunambigal, Jogappa, Jogatha, or Shiva Shakti. The recorded history traces back at least two millennia.
Tamil sexual minorities are Tamil people who do not conform to heterosexual gender norms. They may identify as LGBTQIA. It has been estimated that India has a population of 2.5 million homosexuals, though not all of them are Tamil, and not all Tamils live in India.
Sexual minorities in Sri Lanka have been counted in recent times as consisting of as little as 0.035% of the population to as high as 19.6%. It is likely that there are around 1,100,000 according to current mapping conventions.
Some or all sexual acts between men, and less frequently between women, have been classified as a criminal offense in various regions. Most of the time, such laws are unenforced with regard to consensual same-sex conduct, but they nevertheless contribute to police harassment, stigmatization, and violence against homosexual and bisexual people. Other effects include exacerbation of the HIV epidemic due to the criminalization of men who have sex with men, discouraging them from seeking preventative care or treatment for HIV infection.
