This study examined couple and family therapy (CFT) students' beliefs about sexual orientation, their self-reported competency working with lesbian, gay, and bisexual (LGB) clients, and the level of affirmative training students received in their CFT programs. One hundred and ninety students from accredited CFT programs completed the study. While participants reported feeling only somewhat competent to work with LGB clients and less than half reported receiving any training on affirmative therapy, the majority of the participants did appear to hold positive attitudes toward LGB clients. The results support the literature arguing for CFT programs to include specific training on affirmative therapy practices, as the level of affirmative training was directly related to participants' self-reported clinical competency working with LGB clients.

The purpose of this article is to propose a three-step model to help heterosexual therapists become more aware of the influence of their own heteronormative assumptions, heterosexual privileges, and heterosexual identities on the therapy process. This article also provides definitions of concepts central to the practice of affirmative therapy with lesbian, gay, and bisexual clients and strategies that therapists and clients can use to deconstruct heterosexism in the context of therapy.

This study established the validity and factor structure of the Affirmative Training Inventory (ATI; T. S. Carlson, C. R. McGeorge & M. Rock, unpublished) as a measure of lesbian, gay, and bisexual (LGB) affirmative clinical training. Additionally, this study examined the latent associations among the subscales of the ATI and the Sexual Orientation Counselor Competency Scale (Bidell, 2005) utilizing a sample of 248 master’s and doctoral couple and family therapy students. The findings from this study provide empirical support for the relationship between specific classroom‐related content associated with LGB affirmative therapy and students’ perceptions of their own ability to work competently with LGB clients. This study also found a positive association between the degree to which couple and family therapy programs adopt a LGB‐affirmative stance and students’ beliefs, knowledge, and skills associated with competent therapy with LGB clients.

Family science is at the forefront of understanding the multiple and interconnected risk and protective factors (e.g., poverty vs. wealth, racism and discrimination, privilege) that affect families and the contexts in which they live. In this article, we use the metaphor of spider and web to suggest that family science theorizing is missing an integral piece of the puzzle—the designer of the contexts that have become the field's object of study and intervention (Krieger, 1994). Who or what is this designer? Recognizing that the answer is necessarily complex, we propose a metaphorical spider of insidious influence: White supremacy. Pairing understandings garnered from decades of critical theorizing with a review of the family science literature, we hypothesize about the web of causation and interrogate this culprit. Finally, we offer implications for the consciousness and intentional addition of White supremacy to family science theorizing and methods.

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The majority of the literature on conversion therapy has focused on clients' experiences and rationales for seeking such therapy. This study sought to explore differences in the beliefs and clinical competence of therapists who practice and believe in the ethics of conversion therapy and those who do not. The sample for this study included 762 family therapists who were members of the American Association of Marriage and Family Therapy. Data were collected using electronic surveys that assessed participants' negative beliefs about and perceived clinical competence with lesbian, gay, and bisexual (LGB) individuals. Results indicate that those who believe in the ethics of and/or practice conversion therapy report statistically higher levels of negative beliefs about LGB individuals and lower levels of clinical competence working with LGB clients. Implications for clinical practice and organizational policy are discussed.

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The purpose of this study was to explore the beliefs and attitudes of marriage and family therapy (MFT) faculty as they relate to the appropriateness of addressing spirituality in the context of therapy and training of future MFTs. Ninety-three MFT faculty members at masters and doctoral level programs accredited by the Commission on Accreditation of Marriage and Family Therapy Education completed the electronic survey for this study. The results indicate that the majority of MFT faculty members believe that spirituality is important in their personal lives, in their clinical work, and in MFT training.The findings of the current study are similar to previous studies of clinical and student members of the American Association for Marriage and Family Therapy.