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The decision, which went into effect immediately, makes the Andean mountain nation the fifth country in Latin America to allow gays and lesbians to wed. On June 12, Ecuador’s Constitutional Court ruled that that same-sex couples have a right to marry. Northern Ireland had been the last part of the UK where same-sex marriage was banned England and Wales moved to allow gay and lesbian couples to wed in 2013 and Scotland followed in 2014 (see below). British lawmakers justified the change (which was accompanied by the legalization of abortion) because the Northern Irish parliament was suspended in January 2017 due to a stalemate between Northern Ireland’s parties. Although Northern Island is a constituent of the United Kingdom, with its own parliament at Stormont, the change in its marriage laws ultimately came about due to action by the UK’s Parliament in London. In October 2019, same-sex marriage became legal in Northern Ireland. The country’s highest court in 2018 ruled that the nation’s law banning same-sex marriage was unconstitutional and said the ban would be nullified in 18 months unless the legislature acted before then, which it did not. S'appuyant sur la notion d’ homo sacer de Giorgio Agamben, l'article fait valoir qu'en raison de l'omniprésence des idéologies anti-homosexuelles et des doctrines procréatrices promouvant un vitalis moralis ou une éthique de la vie, les personnes sans enfant s'identifiant comme homosexuelles sont devenues des homines sacris dont la mort suscite peu de chagrin de la part de la communauté car leur existence était déjà perçue comme «nue» ou inutile avant même leur mort.In May 2020, Costa Rica became the first Central American country to legalize same-sex marriage. Basé sur des recherches de terrain menées au Cameroun, cet article analyse la manière dont les sociétés d'Afrique Centrale font face à la mort de personnes considérées comme homosexuelles. Alors que la mort d'une personne s'identifiant comme hétérosexuelle est généralement ressentie comme insupportable, celle d'une personne s'identifiant comme homosexuelle est plutôt vécue comme supportable. Pourtant, les gens vivent la mort d'un membre de la famille différemment, selon l'identité sexuelle du défunt.
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Les sociétés contemporaines d'Afrique Centrale sont réputées pour leur éthique de deuil les communautés se livrent souvent à des lamentations sans fin à la mort de leurs proches.
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Drawing on Giorgio Agamben's notion of homo sacer, the article argues that, as a result of the pervasiveness of anti-homosexual ideologies and procreationist doctrines promoting vitalis moralis or the ethics of life, childless persons identifying as homosexuals have become ‘ homines sacri’ whose deaths arouse little grief from the community because their existence was perceived as ‘bare’ or useless even before their death. Based on field research conducted in Cameroon, this article analyses the way in which contemporary Central African societies experience the death of persons identifying as homosexual. While the death of a person identifying as heterosexual is generally felt as unbearable, that of a person identifying as homosexual is experienced as bearable. Yet people experience the death of a family member differently, depending on the deceased's sexual identification. Contemporary societies in Central Africa are known for their mourning ethos: communities often engage in endless lamentation upon the death of their loved ones.