Being a Good Neighbor: Can Students Come to Value Homosexual Persons?

Bassett, Rodney L.; Nikkelen-Kuyper, Marike van; Johnson, Deanna; Miller, Ashley; Carter, Anna; Grimm, Julia P.

doi:10.1177/009164710503300102

Cited by 19 publications

(14 citation statements)

References 15 publications

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“…Several studies have examined attitudes of undergraduate students from Evangelical colleges and universities. Results indicate that Evangelical students make a distinction between sexually active gays and lesbians and celibate ones (i.e., a person-behavior distinction; Bassett et al, 2005;Rosik et al, 2007), suggesting increased tolerance for persons with a same-sex attraction, as opposed to those who identify as gay, lesbian, or bisexual. This is often framed in Christian language as "loving the sinner, hating the sin."…”

Section: Current Studymentioning

confidence: 95%

Evangelical Christian College Students and Attitudes Toward Gay Rights: A California University Sample

Wolff

Himes

Kwon

et al. 2012

Journal of LGBT Youth

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Research demonstrates that Evangelical Christians generally hold more negative attitudes toward gays and lesbians, and are less supportive of gay rights than the general U.S. population. To assess these attitudes, undergraduate students at an Evangelical Christian university in California (N = 319) completed the Attitudes Toward Lesbians and Gay Men (ATLG) scale (Herek, 1984(Herek, , 1998 and other demographic and religiosity items. Results indicated that Evangelical Christian college students who are not homeschooled and know a gay or lesbian friend, relative, or acquaintance held significantly less negative attitudes toward gay rights than those who do not know a gay or lesbian person. Issues related to increasing respectful dialogue between groups are addressed.

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Section: Current Studymentioning

confidence: 95%

Evangelical Christian College Students and Attitudes Toward Gay Rights: A California University Sample

Wolff

Himes

Kwon

et al. 2012

Journal of LGBT Youth

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“…Unfortunately, many of the older and more recent studies suffer from a number of methodological weaknesses, such as lack of a control or comparison condition (e.g., Bassett et al., ; Chng & Moore, ; Finkel, Storaasli, Bandele, & Schaefer, ; Green, Dixon, & Gold‐Neil, ; Nelson & Krieger, ; Penor Ceglian & Lyons, ; Van de Ven, ), small sample size (e.g., Bassett et al., ; Guth, Lopez, Rojas, Clements, & Tyler, ; Lance, ; Pagtolun‐An & Clair, ), limited follow‐up, if any (e.g., Cotton‐Huston & Waite, ; Finkel et al., ; Penor Ceglian & Lyons, ; Lance, ; Rye & Meaney, ), or nonrandom assignment to condition (e.g., Finken, ; Lance, ; Pettijohn & Walzer, ; Rye & Meaney, ; Serdahely & Ziemba, ; Stevenson & Gajarsky, ).…”

Section: Interventions To Reduce Sexual Stigma and Prejudicementioning

confidence: 99%

Using Intergroup Contact Theory to Reduce Stigma Against Transgender Individuals: Impact of a Transgender Speaker Panel Presentation

Walch

Sinkkanen

Swain

et al. 2012

J Applied Social Pyschol

110

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Sexual minorities experience significant stigma and prejudice. Much research has examined sexual stigma and prejudice impacting gay and lesbian individuals, but limited research has examined other sexual minorities, such as transgender persons or individuals whose gender identity or expression is incongruent with their assigned gender or anatomical sex. Research has found that interpersonal contact with sexual minorities is associated with lower sexual stigma and prejudice. Intergroup contact theory predicts that interaction between groups can reduce stereotyping and improve intergroup relationships. Using a randomized crossover design, this study compared the impact of exposure to a transgender speaker panel vs. a traditional transgender lecture presentation on transphobia. Results indicated greater immediate reductions of transphobia following the transgender speaker panel than traditional lecture.In a largely heterosexual culture, individuals who are gay, lesbian, bisexual, or transgender (GLBT) represent sexual minorities. Heterosexism, a cultural ideology that defines heterosexuality as normal and natural and devalues any deviation from a heterosexual norm, promotes and perpetuates sexual stigma or "negative regard, inferior status, and relative powerlessness that society collectively accords to any nonheterosexual behavior, identity, relationship, or community" (Herek, 2007, p. 906).Herek (2007) argued that sexual stigma can manifest in three major forms: enacted stigma, felt stigma, and internalized stigma. Enacted stigma refers to the overt expression of stigma in behavioral form, such as name-calling, exclusion, rejection, and other forms of discrimination, including outright harassment and violence. Felt stigma refers to the experience of, or even the mere expectation of, enacted stigma by targets and potential targets of enacted sexual stigma. Internalized stigma refers to the incorporation of sexual stigma into one's personal value system. Among heterosexual

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“…Other studies have suggested that homonegative beliefs and tolerance can coexist in religious persons and that for some conservative Christians there is no more inclination to avoid sexually active gay men than there is to avoid any other person displaying behavior believed to be immoral such as racism or drunkenness (Fulton, Gorsuch, & Maynard, 1999). Some research has also reported that strongly identified Christians have more positive attitudes and behavior toward celibate gay men than they do towards sexually active gay men (Bassett et al, 2000, 2001, 2005; Wilkinson & Roys, 2005).…”

Section: Discussionmentioning

confidence: 99%

God Concept, God Image, and Religious Orientation in Same-Gender Attracted Christians

Colpitts

2019

Journal of Psychology and Theology

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Same-gender attracted Christians can arrive at very different conclusions as to how to live in congruence with their religious values. In an attempt to understand what might contribute to this difference a quantitative examination of God concept (rational knowledge of God), God image (experiential knowledge of God), and the role of religion was conducted. A total of 156 gay-affirming and 59 traditional-believing same-gender attracted (SGA) Christians completed an online God adjective checklist and intrinsic/extrinsic religiosity questionnaire. Results indicated that within both populations there was a statistically significant difference between God concept and God image. A statistically significant difference was also found between the two groups in both God concept and God image. Traditional-believing SGA Christians reported a God concept and God image that was significantly more wrathful than their gay-affirming counterparts. Results also indicated that traditional-believing SGA Christians were significantly more intrinsically religiously oriented than were the gay-affirming participants. Together these findings suggest that there are significant differences between the way traditional-believing and gay-affirming SGA Christians understand and experience both God and religion.

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Being a Good Neighbor: Can Students Come to Value Homosexual Persons?

Cited by 19 publications

References 15 publications

Evangelical Christian College Students and Attitudes Toward Gay Rights: A California University Sample

Evangelical Christian College Students and Attitudes Toward Gay Rights: A California University Sample

Using Intergroup Contact Theory to Reduce Stigma Against Transgender Individuals: Impact of a Transgender Speaker Panel Presentation

God Concept, God Image, and Religious Orientation in Same-Gender Attracted Christians

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