Sexuality

Page, Sarah-Jane; Shipley, Heather

doi:10.1007/978-3-319-31395-5_20

Cited by 7 publications

(2 citation statements)

References 71 publications

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“…Nevertheless, rather than being mutually exclusive, religious and non-heterosexual identities seem to interdigitate in more complex and ambiguous ways (171). As argued by Page and Shipley, comparing religion (seen as "oppressive and archaic") on the one end of the spectrum and secularism (seen as "liberating and rational") on the other, may not be as straightforward as it seems (172)even though it appears an attractive option, as there are many shades in the middle. Many LGB individuals manage perfectly well to integrate their sexuality with religious beliefs even when the official stance of their religion-as is generally true for major monotheistic religions-is unwelcoming (171).…”

Section: So -Called 'Conversion Therapies'mentioning

confidence: 99%

IRP commission: sexual minorities and mental health: global perspectives

Bhugra

Killaspy

Kar³

et al. 2022

International Review of Psychiatry

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Background: Sexual orientation is a key determinant of the identity of human beings . It has also been seen as a social determinant of health. People whose sexual orientation is non-heterosexual or sexual minorities or sexually diverse are included in the broad umbrella term LGBT (Lesbian, Gay, Bisexual, and Transgender) which is a commonly used acronym in activism, social policy, and subsequently cultural literature.Aims: For this reason, this Commission focuses primarily on sexual orientation i.e. lesbian, gay and bisexual (LGB) groups. We have used terms non-heterosexual, sexual minorities or sexual variation interchangeably. We have not considered asexual individuals as research in the field is weak. We are cognizant of the fact that topics relating to mental health and sexual orientation discussed in this Commission will intersect with other issues of personal, cultural and social identity, and will thus be relevant to individuals including many transgender individuals. The inclusion of mental health issues relevant to gender-diverse individuals as well as gender identity is important and deserves its own separate detailed discussion.Findings: The exact number of sexually diverse individuals in a population is often difficult to estimate but is likely to be around 5% of the population. Rates of various psychiatry disorders in LGB populations are higher than general population and these have been attributed to minority stress hypothesis. Elimination of inequality in law can lead to reduction in psychiatric morbidity in these groups. However, these are all diverse groups but even within each group there is diversity and each individual has a distinct and unique experiences, upbringing, responses to their own sexual orientation, and generating varying responses from others (including healthcare professionals).Recommendations: The mental healthcare needs differ and must be taken into account in healthcare and policy development. Improving access and reducing stigma will help. The

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Section: So -Called 'Conversion Therapies'mentioning

confidence: 99%

IRP commission: sexual minorities and mental health: global perspectives

Bhugra

Killaspy

Kar³

et al. 2022

International Review of Psychiatry

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“…Some scholars, such as Yip (2010, 667), have begun to question this approach and ask, “Why is religion so pervasively perceived—by many religious believers and non-believers alike—as intrinsically sexnegative, or at least sex-restricting and constraining?” In answering this challenge, an emerging group of researchers have begun to critique this tendency to treat “religion” as inherently oppositional to “sexuality” (Avishai 2012; Avishai and Burke 2016; Burke 2016; Fuist 2017; Moon 2004; Page and Shipley 2016; Wilcox 2006; Yip 2010). This body of work ranges in their criticisms from reminders that neither institution is monolithic (Ellingson 2002; Fuist 2017; Page and Shipley 2016) to showcasing how official mandates do not fully capture individuals’ religious lives (Avishai 2012; Burke 2014; Fuist 2017). A consistent thread within these studies has been an attempt to offer a more nuanced understanding of the myriad ways that religious culture shapes how people feel about sex and sexuality in their lives (as well as within public discourses).…”

Section: Emotionalism Of Religious Sexualitymentioning

confidence: 99%

Instructions for God’s Gift: Emotional Management in the Cultural Transmission of Evangelical Sexuality

Irby

2018

Journal of Contemporary Ethnography

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Drawing on a comparative study of evangelical premarital counseling programs, I analyze how the leadership construct sexual discourses that reimagine and reify existing views about sex and how to feel about it. Situated within evangelicalism’s emotional regime that conceptualizes unmarried believers in a sexual battleground and married couples in a playground, engaged couples occupy a liminal position where they must engage in emotion work to relearn how to think and feel about sex. Comparing the sexual discourses at each program— sexuality as a behavior and sexuality as embodied—that inform leaderships’ advice to couples beginning to make this transition, I find that how they talk about sex has consequences for how they imagine people should manage their emotions.

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Determinants of Knowledge in Relation to Sexual and Reproductive Health of Adolescents in the Middle East and North Africa Region

Oraby¹

2022

Adolescent Health in the Middle East and North Africa

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Sexuality

Cited by 7 publications

References 71 publications

IRP commission: sexual minorities and mental health: global perspectives

IRP commission: sexual minorities and mental health: global perspectives

Instructions for God’s Gift: Emotional Management in the Cultural Transmission of Evangelical Sexuality

Determinants of Knowledge in Relation to Sexual and Reproductive Health of Adolescents in the Middle East and North Africa Region

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