Religious Conversion Practices and LGBTQA + Youth

Abstract

Introduction Multiple jurisdictions are debating responses to United Nations calls for banning attempts at conversion of lesbian, gay, bisexual, transgender, queer and asexual (LGBTQA +) peoples’ identities to fit religious norms. This paper aimed to examine Australian LGBTQA + youths’ experiences and outcomes of religious conversion practices attempting to change or suppress their gender or sexuality. It explored how attending conversion practices related to demographic characteristics and outcomes. Methods A 2019 online health and social well-being survey promoted via diverse social media questioned 6412 LGBTQA + Australians aged 14–21 years on their experiences of sexuality or gender change or suppression practices. Descriptive and inferential analyses were performed to understand relationships between exposure to conversion practices and demographic, socio-behavioural, and health and well-being measures. Results Whilst most participants had never attended counselling, group work, programs or interventions aimed at changing their sexuality or gender identity, 4% had attended such conversion practices. Analyses showed associations between engaging with conversion practices and (1) specific demographics (being cisgender male, multi-gender-attracted, unemployed, affiliated to a religion at the personal or household level); (2) social experiences (increased exposure to social rejection, negative remarks and harassment); (3) socio-behavioural outcomes (decreased education, sport and housing opportunities) and (4) negative health and mental health outcomes (including increased suicidality and self-harm). Conclusions The paper showed that conversion practices are correlated with poor well-being outcomes, providing arguments for expanding inclusive health and mental health services allowing for affirming religious and non-religious identities for LGBTQA + youth. Policy Implications The paper provides evidence supporting bans on conversion practices.

Measurement Invariance of the Sexual Orientation Microaggression Inventory across LGB Males and Females in Taiwan: Bifactor Structure Fits the Best

“…The present findings corroborate the bifactor structure of the SOMI found by Swann et al [6] and extended the bifactor structure to an East-Asian population who experienced the legalization of same-sex relationship (i.e., Taiwanese LGB individuals). This is an important topic given that the present findings echo prior findings from Asia-Pacific research [32] that the denial of homosexuality is a core precept in religious conversion of LGB individuals. Consequently, LGB individuals encounter health issues such as high levels of suicidality, physical abuse, and homelessness.…”

The protective role of identity integration against internalized sexual prejudice for religious gay men.

“…Specifically, these findings emphasize the utility of identity integration as an effective identity management strategy, thereby contributing to the evidence that the integration of supposedly incompatible identities can successfully protect against the harmful psychological well-being outcomes associated with identity conflict (Scroggs et al, 2018). Moreover, these findings highlight the benefit of multiple group membership as posited by the social cure hypothesis and contribute to the growing body of evidence that denounces identity-rejecting strategies (e.g., conversion therapies) by indicating that they have the potential to exacerbate the negative outcomes related to religious and sexual identity conflict (see Jones et al, 2021).…”

“…An explanation for these results may be that the initial experience of religious comfort when coming out affords a sense of acceptance by the individual’s religion, which may not match how the individual will be received by the members or leaders of their religious community. For instance, exposure to seemingly affirming messages from religious groups may conceal underlying intentions of encouraging suppression of same-sex attraction or change to a heterosexual identity (Jones et al, 2021; Pietkiewicz & Kołodziejczyk-Skrzypek, 2016). Therefore, initial feelings of comfort may endorse the continuation of religious engagement and extend an individual’s subjection to teachings with undertones of sexual prejudice (i.e., the union of marriage being between a man and a woman) which in turn can result in increased ISP over time.…”

Mis-education of Australian Youth: exposure to LGBTQA+ conversion ideology and practises

“…A small number of Australian studies consider youth experiences (Hillier et al 2010;Jones 2015Jones , 2020Jones et al 2021). A 2015 national survey showed a total of 7% of 3,134 same-sex-attracted and gender questioning Australians aged 14-21 had been exposed to the message 'gay people should become straight' as part of school-based sex education (Jones 2015), reflecting UK and Canadian data on prevalence (Hurran 2020;Salway et al 2020; UK Government 2018).…”