Prejudice, homophobia and the Christian faith community

Dreyer, Yolanda

doi:10.4102/ve.v27i1.137

Cited by 14 publications

(4 citation statements)

References 23 publications

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“…The present article focuses on the phenomenon as such. My argument in the first of the two articles (Dreyer 2006a) was based on the assumption that social identity theories underlie homophobia. Empathy with those traumatised by homophobia therefore calls for a gay-friendly psychotherapy/analysis.…”

Section: Introductionmentioning

confidence: 99%

Hegemony and the internalisation of homophobia caused by heteronormativity

Dreyer

2007

HTS Teologiese Studies / Theological Studies

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The aim of the article is to focus on hegemony as it relates to the issue of sexuality and the trauma imposed on sexual minorities. A point of departure is that social identity theories can shed light on homophobia. The article argues that an empathic approach to those traumatised by internalised homophobia calls for a gay-friendly psychotherapy/analysis. The article reflects particularly on how heteronormativity maintains homophobia. It also illustrates the relationship between homophobia and social scientific insights regarding personality types and gender. The concepts homophobia and the internalisation of homophobia are discussed by focusing on aspects such as personality types and violence. The article finds that blind submission to heteronormativity, an outdated social construct, traumatises those who do not conform to the hetero norm, in two ways: hegemony is one consequence, and internalised homophobia is another

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Section: Introductionmentioning

confidence: 99%

Hegemony and the internalisation of homophobia caused by heteronormativity

Dreyer

2007

HTS Teologiese Studies / Theological Studies

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“…LGBTI youth in South Africa (Watson & Vally, 2011), same-sex sexualities and HIV/AIDS (Reddy, Sandfort, & Rispel, 2009), displaced LGBTI people and asylum seekers (People against Suffering, Oppression and Poverty [PASSOP], 2012), and same-sex sexualities and religion (Dreyer, 2006).…”

Section: Utilising Local Knowledgementioning

confidence: 98%

“…Local policy and practice guidelines consulted include healthcare provision for victims of hate crime (Nel, 2007), guidelines for service providers working with LGBTI people (Out LGBT Wellbeing, 2007), guidelines for working with men who have sex with men (MSM) in an HIV/AIDS health service context (Anova Health Institute, 2011), and indigenous comments on the WPATH's Standards of Care (Gender DynamiX, 2011). Further relevant studies include those dealing with specific contexts, intersectionalities and relationships, such as research related to lesbian-and bisexual-partnered families (Donaldson & Wilbraham, 2013;Lynch, 2013), the experiences of children in same-sex-headed family configurations (Breshears & Le Roux, 2013;Lubbe, 2007), LGBTI youth in South Africa (Watson & Vally, 2011), same-sex sexualities and HIV/AIDS (Reddy, Sandfort, & Rispel, 2009), displaced LGBTI people and asylum seekers (People against Suffering, Oppression and Poverty [PASSOP], 2012), and same-sex sexualities and religion (Dreyer, 2006).…”

Section: Utilising Local Knowledgementioning

confidence: 99%

The Psychological Society of South Africa sexual and gender diversity position statement: contributing towards a just society

Victor

Nel

Lynch

et al. 2014

South African Journal of Psychology

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In this article, we outline the position statement on sexual and gender diversity adopted by the Psychological Society of South Africa's Council on 24 September 2013. In line with the Society's constitution, the statement contributes to transforming and redressing silences in South African psychology in order to promote human well-being and social justice for all. The commemoration of the 20th anniversary of the formation of the Society as well as that of democracy in the country in 2014 makes the aforementioned contribution all the more significant. The statement provides psychology professionals in South Africa and elsewhere, with a framework for understanding the challenges that individuals face in societies that are patriarchal and heteronormative and which discriminate on the basis of sexuality and gender. An affirmative view of sexual and gender diversity is taken as the foundation for providing support and guidance to professionals in all areas of psychological practice when dealing with sexually and gender diverse individuals. We contend that by assuming an affirmative stance towards sexual and gender diversity, psychology professionals can assist in the transformation of unjust sexual and gender systems, the harmful effects of which extend beyond their influence on lesbian, gay, bisexual, transgender, and intersex individuals to all persons in South Africa. In light of recent related developments in other African countries and the imminent launch of the Pan-African Psychology Union, South African psychology may, in fact, in this manner also contribute to similar regional initiatives.

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“…In die Suid-Afrikaanse teologiese konteks verdien YolandaDreyer (2006aDreyer ( , 2006bDreyer ( , 2007 se resente navorsing oor heteronormatiwiteit, homofobie en gay-haat die nodige aandag. Sy wys op die 35%-toename in gay-haat vanaf 1991 tot 1995 wat die empiriese ondersoeke deur die Community Against Violence (CUAV) uitgelig het en openbaar die 1984-studie van die National Gay Task Force wat bevind het dat 90% mans en 75% vroue "verbale geweld" na aanleiding van hulle seksuele oriëntasie gerapporteer het en dat bykans 50% van hierdie gevalle met fisiese geweld gedreig was.27 Vergelyk onder andere J-FLyotard (1989:132-133, 134) en EmmanuelLevinas ([1982Levinas ([ ] 2006.28Bert Olivier (2007:54) verwys na hierdie tipe geweld as dit wat poog om mense in die "gewaad van die 'dinglike ander' te laat verskyn.…”

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Paulus se versie van "draai die ander wang" - gedagtes oor geweld en toleransie

Aarde

2008

HTS Teologiese Studies / Theological Studies

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<b>Paul’s version of “turning the other cheek” – rethinking violence and tolerance</b> The aim of this article is to argue that Paul’s denunciation of vengeance should be seen as the outcome of a personal transformation from an apocalyptic destructive thinking with regard to those who irate him to a state of mind of tolerance and eventually to the “internalization of eschatological hope”. Instead of rebuking Paul prayed for those who heap burning coals upon his head. This disposition is seen as another version of the Jesus- tradition regarding the turning of the left cheek when an evildoer strikes one on the right one. The article explains Paul’s version and his change in attitude with regard to violence in terms of René Girard’s scapegoat theory and Paul’s rhetoric of mimesis which he consistently conveyed from his first letter to the Thessalonians through his last letter, written to the Romans. For Paul, Jesus Christ forms the model. It is Paul’s gospel about the participation of Jesus’ exemplary conduct, vis à vis iolence that was executed against him, which constitutes the transformative framework of overcoming evil with good

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Prejudice, homophobia and the Christian faith community

Abstract: ABSTRACT

Cited by 14 publications

References 23 publications

Hegemony and the internalisation of homophobia caused by heteronormativity

Hegemony and the internalisation of homophobia caused by heteronormativity

The Psychological Society of South Africa sexual and gender diversity position statement: contributing towards a just society

Paulus se versie van "draai die ander wang" - gedagtes oor geweld en toleransie

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