Abstract:This paper focuses on the response of the global Anglican Communion to the issue of homosexuality, drawing on case studies of parishes in three different national contexts (UK, USA and South Africa). It traces some of the complex connections (e.g. through flows of money, resources and discourses) between places differently located within this transnational religious network to identify a complex geometry of power. Through its attention to the deployment of racist, disablist, colonial and sexist discourses in d… Show more
“…A transnational perspective requires that we be attentive to the accelerated flows of people, goods, and knowledges and how this results in the intensification of linkages and relationships amongst and between disparate peoples and places (Valentine et al 2012). To date, transnational scholarship has largely focused on transnational flows of migrants, labor, diaspora communities, commodities, and cultural product (Crang et al 2003;Massey 1994).…”
Lesbian, gay, bisexual, and trans (LGBT) human rights are often assumed to travel from the core to the periphery, namely from the Global North to the Global South. However, these rights flows and resistances are more complex than a unidirectional model might suggest. Using a transnational perspective, we consider resistances to LGBT rights in places where LGBT rights are supposedly assured. In Canada and Great Britain, where various forms of equities legislation for LGBT people have been enacted, there is an increasing opposition to LGBT gains. The transnational circulation of these oppositional discourses can be seen in how Canadian and British organizations talk to, and about, each other and illustrate transnational networks that create resistances in the places where "we have won." This questions a sole focus on resistances in places that do not have LGBT equalities legislation, usually those outside the Global North and associated with "less developed others."
“…A transnational perspective requires that we be attentive to the accelerated flows of people, goods, and knowledges and how this results in the intensification of linkages and relationships amongst and between disparate peoples and places (Valentine et al 2012). To date, transnational scholarship has largely focused on transnational flows of migrants, labor, diaspora communities, commodities, and cultural product (Crang et al 2003;Massey 1994).…”
Lesbian, gay, bisexual, and trans (LGBT) human rights are often assumed to travel from the core to the periphery, namely from the Global North to the Global South. However, these rights flows and resistances are more complex than a unidirectional model might suggest. Using a transnational perspective, we consider resistances to LGBT rights in places where LGBT rights are supposedly assured. In Canada and Great Britain, where various forms of equities legislation for LGBT people have been enacted, there is an increasing opposition to LGBT gains. The transnational circulation of these oppositional discourses can be seen in how Canadian and British organizations talk to, and about, each other and illustrate transnational networks that create resistances in the places where "we have won." This questions a sole focus on resistances in places that do not have LGBT equalities legislation, usually those outside the Global North and associated with "less developed others."
“…Progressives have equally accused traditionalists of providing generous support to those in the global South who are willing to support a transnational orthodox agenda (Hassett ; Valentine et al . ).… when we hear a gay bishop was consecrated, we really feel that maybe there's something wrong going on. The church is falling apart.…”
Section: An ‘Orthodox’ Transnational Moral Geographymentioning
The transmission and contestation of putative transcendent moral values has been relatively under‐represented in geographers' thinking about globalisation and transnationalism. This paper does so through an analysis of how a new moral geography is being produced by debates over homosexuality in one transnational religious network: the Anglican Communion, a major international Christian denomination that has been significantly divided in recent years over the issue. The paper begins by outlining the beliefs articulated by Anglicans who claim an ‘orthodox’ position on homosexuality, the threat that ‘orthodox’ Anglicans perceive from the international dissemination of progressive values about lesbian and gay equality and the transnational dynamics of the debate. The second half of the paper reflects on the impact of these transnational debates on the local lived experiences of lesbian, gay, bisexual and transgender Christians drawing on empirical research in England, the USA, South Africa and Uganda. The paper concludes by arguing that understanding why and how particular moral certainties are promoted as transcendent causes matters because challenging such processes are crucial in the struggle over the shape and meaning of social relations in the twenty‐first century. In doing so, the intention is to reinvigorate the field of moral geographies.
“…The third issue concerns the actual intersection of geographies of religion and belief and geographies of sexual and gender minorities, from the personal to the global scale. A contemporary example that has garnered scholarly attention is the ongoing debate over the inclusion (or not) of 'homosexuals' in the global Anglican Communion and the effect this has on the everyday lives of practicing Anglicans who are sexual and/or gender minorities [84]. [85] explore contestation and accommodation between people of faith and sexual and gender minorities.…”
This paper undertakes a systematic critical review through a 'queer lens' of the emergency management response and recovery plans in New South Wales, Australia, in order to determine how the needs of sexual and gender minorities (LGBTI people) are considered and met. We also document the outsourcing by the NSW government of emergency response and recovery arrangements to third party, faith-based Christian institutions and explore how those institutions have been exempted from anti-discrimination protections under Commonwealth (Australian) and State (NSW) law. This enables us to explore the potential implications for LGBTI people in relation to the concepts of vulnerability and resilience. We find the needs of LGBTI people should in practice be met. However, due to anti-discrimination exemptions permitted by law to faith-based Christian institutions, LGBTI people are not being treated equally. We find a 'blindness to difference' in relation to the needs of LGBTI individuals and families. As such, we principally conclude that in NSW, Australia, the needs of LGBTI people in post-disaster response and recovery arrangements are inadequately addressed. We recommend further research at the intersection of religion, sexuality and disaster risk reduction to better understand the experiences and needs of LGBTI people (including those of faith) and how faith-based institutions might support LGBTI inclusive response and recovery.
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