[2] With the introduction of Buddhism, one of the earliest forms of non-heterosexuality documented in Japan is found in young male homosexual practices during the Heian period (794–1185).
The term wakashudo or shudo, literally translated as “the way of the young men,” observing an earlier form of homosexuality that focused on the sexual relationship between a Samurai and his pupil.
[9] To name one example, sexual reassignment surgery in Japan requires the applicant to be medically diagnosed with gender identity disorder in order to be accepted by a state-sanctioned clinic.
[10] Dating back to the Edo Period (1603–1867), various literary and artistic depictions of sexual acts between men and young boys exist.
[12] In the 1980s in Tokyo, a group of lesbians who spoke English began to form, and in 1985 they started having in-person gatherings called uiikuendo ("weekends") as part of the International Feminists of Japan conference.
In more recent times, however, with the influences of LGBT magazines, research, interviews, case studies, auto-biographies, journals and activism, more people have a relatively accepting and respectful attitude towards lesbian, gay, bisexual and transgender individuals.
The availability of literature, information and formal representation of queer voices has helped many young Japanese to identify themselves with sexual minority groups.
[21] The all encompassing term which refers to the non-heterosexual and gender-variant practices and identities that include gay, lesbian, and transgender individuals is "kono sekai" (Japanese).
[22] Homosexual practice is also found among the Samurai aristocracy in part because of the heavy influence that Buddhism had on their culture specifically during the early stages of the Edo period (1600–1868).
[20] It was not until the Meiji period (1868–1912) that “Japanese sexuality” was transformed through influence from “the West.” From a male to male perspective, before the Meiji period, the “behaviors between a man and a man dealt with the commitment to spend their lives together, not on their sexual desire.” Current queer expressions were established through postwar sex magazines, coffee shops (danshoku kisssaten), gay bars (gei ba), and various queer organizations.
[23] The current social restraints on personal expression and employment opportunities related to being a sexual or gender minority in Japan present a modern challenge.
As a represented minority in a country where mainstream conformity is promoted and preferred, the LGBT populace of Japan are ostracized and stereotyped by society; however they are commonly portrayed by media components.
However, the homosexual man who ‘passes’ and turns up to be your boss, your teacher, your neighbor or even your husband occasions a great deal of anxiety; he is a figure to be feared and or despised.”[24] This way of thought represents the restraints on personal expression by dwelling on LGBT people as a group that crossdresses.
Along with this suppression, the lack of private space restricts the expression of feelings and self identity during times of growth, which in turn restrains attempts at finding love in the LGBT community.
“Homosexuality works against the accepted norms of social morality and can be thought of as contributing to the breaking down of the established sexual public order of society.
[27] These problems place pressure on sexual minorities to accept their diminished reputations or leave a company due to unrestrained bigotry from those in the workforce.
[32] One example is the anthology Kuia sutadīzu o hiraku (Exploring Queer Studies), edited by Kikuchi Natsuno, Horie Yuri, and Iino Yuriko that features many discussions of topics often overlooked in the recent developments.