“…Therefore, the idea of marriage to a member of the same sex may insinuate a sexual relationship that violates a very sacred ideal to mainstream Evangelicals, hence causing an even stronger negative affective response than is found on other measures. Perhaps this seemingly impossible difference in perspective on marriage and sexuality between the gay community and many in the Evangelical community can be bridged by emphasizing freedom of choice and determination for both communities, a commonly held value (Beckstead & Morrow, 2004;Haldeman, 2002;Schneider, Brown, & Glassgold, 2002;Worthington, 2004;Yarhouse & Burkett, 2002).…”
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.
“…Therefore, the idea of marriage to a member of the same sex may insinuate a sexual relationship that violates a very sacred ideal to mainstream Evangelicals, hence causing an even stronger negative affective response than is found on other measures. Perhaps this seemingly impossible difference in perspective on marriage and sexuality between the gay community and many in the Evangelical community can be bridged by emphasizing freedom of choice and determination for both communities, a commonly held value (Beckstead & Morrow, 2004;Haldeman, 2002;Schneider, Brown, & Glassgold, 2002;Worthington, 2004;Yarhouse & Burkett, 2002).…”
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.
“…A comparable analogy might be age: individuals change with age but aging cannot be caused by individuals or others. It is not clear why anyone would want to change their gender/sex sexual orientation for reasons other than social stigma (Diamond, 2003b;Haldeman, 2002;Herek & Garnets, 2007) in which case social action-not individual change-seems required (assuming social action is possible). Shifts in sexual orientations might and do occur but cannot be imposed by selves or others.…”
Section: Limitations Of Existing Theories About Sexual Orientationmentioning
Sexual orientation typically describes people's sexual attractions or desires based on their sex relative to that of a target. Despite its utility, it has been critiqued in part because it fails to account for non-biological gender-related factors, partnered sexualities unrelated to gender or sex, or potential divergences between love and lust. In this article, I propose Sexual Configurations Theory (SCT) as a testable, empirically grounded framework for understanding diverse partnered sexualities, separate from solitary sexualities. I focus on and provide models of two parameters of partnered sexuality--gender/sex and partner number. SCT also delineates individual gender/sex. I discuss a sexual diversity lens as a way to study the particularities and generalities of diverse sexualities without privileging either. I also discuss how sexual identities, orientations, and statuses that are typically seen as misaligned or aligned are more meaningfully conceptualized as branched or co-incident. I map out some existing identities using SCT and detail its applied implications for health and counseling work. I highlight its importance for sexuality in terms of measurement and social neuroendocrinology, and the ways it may be useful for self-knowledge and feminist and queer empowerment and alliance building. I also make a case that SCT changes existing understandings and conceptualizations of sexuality in constructive and generative ways informed by both biology and culture, and that it is a potential starting point for sexual diversity studies and research.
“…Historical efforts to modify the sexual desires of those with predominantly (or exclusively) same-sex attractions have included such techniques as applying electric shocks to the hands or genitals, pairing nausea-inducing drugs with the presentation of homoerotic stimuli, reconditioning impulses to masturbate, deep brain stimulation, psychoanalytic therapy, “spiritual” interventions such as peer pressure and prayer, and even brain surgery (Cruz 1998; Haldeman 2002; Moan and Heath 1972; Schüklenk et al 1997). While some of these more invasive approaches are unlikely to be tried today, others persist.…”
Section: The Concern: Love- or Sexuality-altering Biotechnology Mightmentioning
Our understanding of the neurochemical bases of human love and attachment, as well as of the genetic, epigenetic, hormonal, and experiential factors that conspire to shape an individual's sexual orientation, is increasing exponentially. This research raises the vexing possibility that we may one day be equipped to modify such variables directly, allowing for the creation of “high-tech” conversion therapies or other suspect interventions. In this article, we discuss the ethics surrounding such a possibility, and call for the development of legal and procedural safeguards for protecting vulnerable children from the application of such technology. We also consider the more difficult case of voluntary, adult “conversion” and argue that in rare cases, such attempts might be permissible under strict conditions.
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