#ancientgqay

Jugendstil Bathhouses and Winter Gardens A Place for Relaxation, Recreation, and Connection

At the beginning of the 20th century, during the Art Nouveau era, bathhouses became popular destinations for relaxation and recreation. They offered visitors the opportunity to unwind in a natural setting while enjoying the benefits of a bath. Homosexual individuals could gather in Art Nouveau bathhouses to express their romantic affections. Although this was not officially sanctioned, it was generally tolerated. The glass pavilions and glass houses of these bathhouses also provided a degree of anonymity, allowing homosexual individuals to meet without fear of discrimination or violence.

Many Art Nouveau bathhouses were designed in the form of glass pavilions or glass houses. This architectural style allowed ample light and air, creating a bright and airy atmosphere. The glass surfaces could often be opened to connect the interior with the outdoors.

An example of such a bathhouse is the Nordhausen Bathhouse in Germany. Designed by the architect Bruno Taut and constructed in 1902-1903, it is a two-story glass pavilion with a large glass front that could be fully opened, seamlessly merging the interior with the outdoor environment.

During this time, there were other opportunities for LGBT individuals to meet, such as LGBT clubs and bars. Additionally, there was a range of LGBT magazines and newspapers. These developments were significant steps toward greater societal acceptance of LGBT people.

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Hamam: Homoromantic Encounters in Turkish Baths

Turkish baths, also known as hammams, are a place of relaxation and socializing. In the past, they were also a place for homoromantic encounters.

In ancient times and the Middle Ages, homoromantic encounters were not uncommon in Turkey. However, they were not always seen as equal to heterosexual relationships. In some cases, they were even considered taboo or sinful.

In the Ottoman Empire, attitudes towards homosexuality were ambivalent. In practice, it was often tolerated, but it was also illegal and punishable by imprisonment. This led to homoromantic encounters in Turkish baths being often kept secret.

In the second half of the 20th century, attitudes towards homosexuality in Turkey began to change. The penal laws were liberalized and the first gay and lesbian organizations were founded. In this context, homoromantic encounters in Turkish baths became increasingly accepted.

Today, homoromantic encounters in Turkish baths are generally accepted. However, there are still some regions where they are considered taboo.

Examples of homoromantic encounters in Turkish baths

There are some examples of homoromantic encounters in Turkish baths. The Turkish writer Orhan Pamuk tells the story of a forbidden love between a young man and the bath attendant of a Turkish bath in his novel "The Lover of the Bath Attendant" (1989). The film "Yusuf ile Kenan" (1999) by Nuri Bilge Ceylan tells the story of two young men who meet and fall in love in a Turkish bath. The documentary film "Hamam" (2008) by Fatih Akin explores homoromantic encounters in Turkish baths from the perspective of bathers and bath attendants.

Homoromantic encounters in Turkish baths are not only a historical phenomenon, but also a topic today. They are an expression of the cultural diversity of Turkey and a sign of the increasing acceptance of homosexuality in society.

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Santa is already on the way with his crew!

Nikolaus (Santa) and Christ Child: Who brings the gifts?

December 6th is Saint Nicholas Day, the commemoration of Saint Nicholas of Myra, a bishop who lived in Asia Minor in the 4th century. Nicholas was known for his charity and dedication to the poor and needy. After his death, he was canonized, and his feast day was introduced in the Catholic Church.

In the Middle Ages, in some regions of Europe, there was a custom of distributing gifts on the evening of December 24th. However, this custom was not associated with St. Nicholas but with the Christ Child. The Christ Child was considered a heavenly messenger of Christmas and was regarded as the bearer of gifts.

In the 16th century, Protestants began to oppose the veneration of saints by the Catholic Church. This also affected St. Nicholas, who was venerated as a Catholic saint. Luther himself was a staunch opponent of saint worship, considering it a form of idolatry and a violation of the biblical command to turn only to God.

In his Christmas sermon of 1531, Luther criticized the veneration of St. Nicholas and urged Protestants to celebrate the Christ Child instead. He referred to the Christ Child as "an innocent child" and "a true child of God."

Luther's sermon had a significant impact on the Protestant tradition. In the following years, the custom of distributing gifts on the evening of December 24th became increasingly associated with the Christ Child. St. Nicholas was gradually pushed into the background.