Sexual Orientation Discrimination: An International Perspective by Lee Badgett & Jeff Frank

Author:Lee Badgett & Jeff Frank
Language: eng
Format: mobi
Tags: non.fiction
ISBN: 9780415770231
Publisher: Routledge
Published: 2007-05-07T00:00:00+00:00

Entire sample Gay men

Lesbians

Bisexuals

Statement (N=565)

(N=389)

(N=131)

(N=45)

(a) All sexualities are created

464

319

109

36

by God and should be fully accepted

(82.1%)

(82.0%)

(83.2%)

(80.0%)

(b) Sexual intercourse should always

23

27

4

2

be potentially procreative

(5.8%)

(6.9%)

(3.1%)

(4.4%)

(c) Christian sexual ethics should be

524

364

125

43

concerned much more with responsible

(92.7%)

(93.6%)

(95.4%)

(95.5%)

behaviour and justice to individuals,

rather than the acceptability of

particular kinds of genital acts

(d) Same-sex genital acts are always

25

20

3

2

incompatible with Christian principles

(4.4%)

(5.1%)

(2.3%)

(4.4%)

(e) The traditional biblical exegesis on

480

327

114

39

homosexuality is inaccurate

(84.9%)

(84.1%)

(87.0%)

(86.7%)

(f) Heterosexual marriage is the ideal

92

78

8

6

of all Christian intimate sexual

(16.3%)

(20.1%)

(6.1%)

(13.3%)

relationships

(g) Heterosexual sex outside marriage

88

68

13

7

is incompatible with Christian faith

(15.6%)

(17.2%)

(9.9%)

(15.6%)

(h) The Churches are highly

505

348

118

39

uncomfortable in dealing with sex

(89.4%)

(89.5%)

(90.1%)

(86.7%)

and sexuality

(i) The Churches have not taken due

527

364

120

43

account of the experiences of gay,

(93.3%)

(93.6%)

(91.6%)

(95.5%)

lesbian and bisexual Christians in their

examination of the issues of human

sexuality

(j) The Churches have encouraged

539

374

130

35

heterosexism in society

(95.4%)

(96.1%)

(99.2%)

(77.7%)

(k) The Churches have contributed to

530

368

129

33

the perpetuation of homophobia in

(93.8%)

(94.6%)

(98.5%)

(73.3%)

society

(l) The Churches should recognize

521

352

126

43

same-sex relationships

(92.2%)

(90.5%)

(96.2%)

(95.6%)

218 Andrew K.T. Yip

issue. Such members, as I have argued, are less likely to be recruited for research purposes.

Like other discriminated members of society, LGB Christians have been establishing support networks since the 1970s. In the case of LGB Muslims, such efforts are currently embryonic. Signifi cantly, the internet has also contributed to the establishment of ‘virtual’ support networks, which are particularly important to those who have little physical access to support networks due to geographical location and fear of exposure. In the case of LGB Christians, the establishment of the Gay Christian Movement in 1976 – renamed the Lesbian and Gay Christian Movement in 19877 – has had a signifi cant impact on the confi dence and social visibility of this community. As mentioned, development in this respect is comparatively recent for LGB Muslims. Al-Fatiha UK, the very fi rst support organization of its kind, was established only in 1999.8 This was followed by S afra Project in 2001.9

Support groups/organizations such as the above perform two primary functions. First, they – in principle at least – provide a safe platform for identity reinforcement and community building, where the participants could explore the integration of their sexuality and religious faith. This is particularly important to those who are in the beginning stage of their journey of sexuality, as Shazia, a lesbian Muslim in her 20s, testifi es.

It really is just nice to go somewhere where you could use the words ‘gay’ and

‘Muslim’ in a sentence, without someone jumping down on your throat and saying ‘Oh, that’s wrong’ or ‘You’re not a real Muslim’. And it is nice to know that other people have lived it [the struggle] … Their presence validates me.

Assurance and confi dence gained from actual and virtual contact with support groups and organizations have an important positive impact on the psychological health and social integration of participants such as Shazia. Another signifi cant function of support groups and organizations is to mobilize members for social actions to challenge discrimination. Unlike the previous function, which is defensive, this is an offensive strategy to rattle religious orthodoxy and challenge homophobia within religious communities. Within the LGB Christian community, such efforts have been burgeoning for the past three decades, typifi ed by a highly political agenda of the Lesbian and Gay Christian Movement, which at times attracts much media interest.

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