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Christianity as a source of LGBT Rights in Africa

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Christianity as a source of LGBT Rights in Africa

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The emergence of anti-homosexuality politics in Africa is often explained with reference to religion. Although religion is a major factor in fuelling homophobia in Africa, the Bible and the Christian faith are not only sites of struggle but have also been appropriated by African LGBT activists in support of their cause. Adriaan van Klinken says we need to move beyond a narrow focus on African religious homophobia as religion plays multiple and complex roles in contemporary dynamics of African sexualities.

In this piece I'm not concerned with "African homophobia" as such - although I'd like to pose the question whether homophobia is the most useful term to understand the politics around homosexuality and LGBT rights in contemporary African societies. Neither am I concerned with the reasons why Western media tend to depict "African homophobia" in rather sensationalist ways - although I do wonder whether it has something to do with the deep-rooted perception of Africa as "backward" that allows the West to see itself as "progressive" and "modern".

My interest here is in the role of religion in African dynamics around homosexuality and LGBT rights. The emergence of anti-homosexuality politics in Africa is often explained with reference to religion. Given the dominance of Christianity in many of the countries in which homophobia seems on the rise, churches in particular are seen as fuelling the repression of African LGBT people. It is easy to find evidence in support of this idea: African Anglican bishops are at the forefront of the crisis over homosexuality in the Anglican Communion; Ugandan evangelical pastors actively campaigned for the Anti-Homosexuality Bill; Nigerian Catholic and Pentecostal leaders enthusiastically welcomed the Same-Sex Marriage (Prohibition) Bill. Moreover, political leaders in many countries often use explicitly religious arguments against homosexuality, denouncing it not only as "un-African" but also "un-biblical" and "un-Christian". In the media and among the general public religious beliefs often frame debates about homosexuality - such as in Zambia, where United Nations Secretary General Ban Ki-moon was even seen as an agent of the devil after he called upon the country to recognise the human rights of sexual minorities.

There's enough evidence to argue that religion is a major factor in fuelling homophobia in Africa, and is a key obstacle to moving towards a future in which African LGBT people will be accepted in their communities and societies. Indeed, in my research over the past six years I have critically examined the role of religious leaders, organisations and beliefs in mobilisations against homosexuality and LGBT rights. However, more recently I have become interested in another question: is religion only and inherently an obstacle, or can it also be a source for African LGBT identity, community, and activism? Can religion play a role in (re)building Africa as a continent of diversity including in matters of sexuality?

I don't buy into the notion, popular among some African theologians, that Africans are " notoriously religious", as John Mbiti famously put it. Yet it is true that religion in all its varieties is an important aspect of identity and social practice for many Africans, and that it permeates African cultures and societies. If Stephen Ellis and Gerrie ter Haar are right when they state that " it is largely through religious ideas that Africans think about the world today, and that religious ideas provide them with a means of becoming social and political actors ", the question can be asked how this applies to LGBT people and their forms of community activism. In my current research project I explore this question in the context of Kenya, specifically in relation to Christianity, through a variety of case studies.

A Kenyan art collective, named The Nest, recently conducted an LGBT life stories project, for which they collected over 250 life stories of LGBT Kenyans in different parts of the country and from different ages and backgrounds. The result was published in an anthology, Stories of Our Lives, which gives a fascinating insight in the lives of LGBT people in an African country today and in their navigation of cultural, social and political complexities. Many of the stories refer to religion, with people telling about their religious upbringing at home, at school and in church. Furthermore, several stories testify of an ongoing religious commitment, an active participation in faith communities, and/or a relentless faith in God. Doing so, they provide insight in the way LGBT Kenyans do negotiate their sexuality and faith, and often find ways of reconciling the two, for instance through narratively claiming the love of God, the idea of being created in the image of God, or the inclusive and welcoming ministry of Jesus Christ.

The Stories of Our Lives project was not inspired by any explicit religious aims. However, the resulting stories demonstrate that for many LGBT Kenyans, Christian faith remains an important source of identity and practice, despite the negative experiences they often have in church. Where these stories reveal how this works on an individual basis, another case study demonstrates how faith becomes the basis for a new Kenyan LGBT Christian community. The case in point is an LGBT church in Nairobi, launched in 2013 by a group of Kenyan activists who wanted to create an affirmative space for LGBT people of faith where they could be nourished spiritually.

These activists received moral, pastoral and financial support from the US-based organisation, The Fellowship of Affirming Ministries. This is an African-American organisation that seeks to promote " a theology of radical inclusivity" in the "black church" in the US, and more recently also on the African continent by building a United Coalition of Affirming Africans. What is particularly interesting is not only the pan-African ideology underlying this initiative, but also the way in which it is framed explicitly as a progressive black Christian attempt to combat the influence of American white evangelical Christianity. This puts both race and sexuality at the heart of a contest for the future of Christianity in Africa.

Obviously much is at stake here, which is reflected in some sermons I overheard in the Nairobi church about the theme of "rewriting the Book of Acts". This trope suggests that just like the early Christian church two thousand years ago, this small LGBT affirming church community is currently figuring out its identity and mission which will be decisive for nothing less than the nature and future of Christianity in Kenya and in Africa at large. Whilst this framing might seem pretentious, or at least ambitious, the church in Nairobi does play a crucial role for community members, including a group of Ugandan LGBT refugees who had to leave their home country due to ostracism but who continue to experience marginalisation and harassment in Kenya.

Through prayer and preaching, worship and pastoral support, but also through sport and recreation activities as well as advocacy and community activism, the church provides an important social and spiritual home for its congregants. In the words of their mission statement, the church "proclaims the unconditional love of God, which embraces all humanity". Similar initiatives have mushroomed in other African countries in recent years, representing a nascent African Christian LGBT movement.

Beyond the confines of explicitly Christian LGBT activism, it is interesting to see that also other LGBT activist expressions engage Christianity. A case in point is the Same Love music video, released by Kenyan musicians and activists in February 2016 (and soon thereafter banned by the Kenyan authorities). Presented as "a Kenyan song about same sex rights", the video makes several references to religion. On the one hand, it critically denounces the role of religious beliefs and actors in the demonisation of LGBT people and the hate they experience "in the name of piety". On the other hand, and perhaps more significant, the video appeals to religion in positive ways.

The line "Uganda ... Nigeria Africa ... we come from the same God, cut from the same cord, share the same pain and share the same skin" reflects a sense of pan-Africanism where African unity-in-diversity is rooted in a shared sense of being created by God. The song also refers to "the spirit of Martin Luther King", claiming the Christian-inspired legacy of this famous leader of the African-American civil rights movement to support the struggle for LGBT rights in Africa. Most prominently, the song ends with a long quotation from the Bible - the classic text about love in 1 Corinthians 13 - with the closing statement being "Love is God and God is Love". This clearly demonstrates that the Bible and the Christian faith are not only sites of struggle where the debate on homosexuality is being fought by homophobic African religious and political leaders, but that the same sites are appropriated by African LGBT activists in support of their cause.

The longer term impact of these various ways in which Christianity is reclaimed to support LGBT identity, community and activism in Africa is still to be seen. Yet these examples do illustrate the need to move beyond a narrow focus on African religious homophobia, and to attend to the multiple and complex roles that religion plays in contemporary dynamics of African sexualities.
About the author
Adriaan van Klinken is Associate Professor of Religion and African Studies at the University of Leeds; he serves as co-chair of the African Religions unit in the American Academy of Religion, and as editor of the journal Religion and Gender. His research focuses on issues of religion, gender and sexuality in Africa. Together with Ezra Chitando he recently edited two books: Public Religion and the Politics of Homosexuality in Africa and Christianity and Controversies over Homosexuality in Contemporary Africa (Routledge 2016).
Note: This article was originally published on the earlier LSE Religion and the Public Sphere blog. Note: This piece gives the views of the author, and not the position of the LSE Religion and Global Society blog, nor of the London School of Economics.

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Beyond African religious homophobia: How Christianity is a source of African LGBT activism

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The emergence of anti-homosexuality politics in Africa is often explained with reference to religion. Although religion is a major factor in fuelling homophobia in Africa, the Bible and the Christian faith are not only sites of struggle but have also been appropriated by African LGBT activists in s...

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Blair Imani tells her story at GLAAD Gala San Francisco

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In this post, J. Sumerau discusses the motivations, contents, and goals of a survey effort seeking to document and amplify the voices of sex and gender groups typically missing from social scientific surveys about religion and nonreligion in American society.
In the past few years, contemporary religious and nonreligious commentators have begun to issue formal and informal statements concerning sex and gender diversity. As transgender women and men, intersex people, non-binary people, agender people, genderqueer people, and other groups of people who do not fit neatly into "male/female" and / or "woman/man" sex and gender binaries gain more recognition in American society and continue to fight for equal rights and representation in this country, some of the largest religious traditions in the country - including but not limited to the Southern Baptist Convention, the Church of Jesus Christ of Latter-day Saints, and the Catholic Church - have started issuing official statements about these groups of people. While some of these statements have been positive ( such as the recent changes occurring within Reform Judaism to incorporate greater recognition of sex and gender diversity), many of them have been negative (such as the Southern Baptist Convention denouncing transgender, intersex, and non-binary existence).

At the same time, debates have emerged (especially online) within nonreligious communities about these populations and their place in American society. Like their religious counterparts, some of these examples have included positive depictions of such communities and calls for greater recognition, inclusion, and support of sex and gender diversity in America. However, some other nonreligious leaders and lay people have taken the opposite side while adopting and repeating negative stereotypes and condemnations of these communities. If the historical experiences of various marginalized people and communities offer any clues to these patterns, one may assume that religious and nonreligious statements about sex and gender diversity will only increase, that such statements may have far ranging effects on policy, politics, and the everyday experiences of many people, and that politicians ( as presidential candidate Marco Rubio did earlier this week) may seize on these statements to justify opposition to equal rights for all people regardless of sex and gender status, identification, and experience.

As we watched these patterns unfold over the last couple of years while doing research and teaching concerning sex and gender groups and statuses often missing from traditional research agendas, measurement strategies, and protocols, some supportive colleagues and I became interested in what sex and gender groups typically missing from existing surveys might say about these patterns, the statements religious and nonreligious people made about sex and gender diversity, and their own religious and nonreligious experiences. To begin exploring this question, I began explicitly asking transgender, intersex, and non-binary people I encountered at various events for their opinions on these topics, for advice about incorporating these opinions and experiences into scholarship, and for advice concerning the best way to create a questionnaire or survey capable of capturing such opinions for scholarly dissemination and publication. While I initially only went to events and meetings I already attended occasionally or was already acquainted with, I gradually began to find and attend other meetings and events in hopes of gathering the most diverse array of advice, opinions, and suggestions I could. Specifically, I sought out people in each of these groups who experienced life in varied racial, class, regional, community, and political contexts in hopes of developing a study that could be as inclusive as possible of the immense variation contained within any common sex and gender status, group, or community categories.

Overall, the lesson I learned from all these informal inquiries was that if anything characterized the groups experiences of and opinions about religion and nonreligion it was diversity. People in each group agreed about many things, disagreed about many other things, and accomplished both of these options from question to question at times. As a result, I decided to fashion a survey that would allow people to self-identify and self-define their selves, experiences, and attitudes concerning religion, nonreligion, and other elements of American society. With this goal in mind, I turned to a supportive colleague with extensive experience designing surveys, and we further recruited another colleague who did their master's work on sex and gender diversity and worked with us on other pieces on these issues related to religion. The three of us developed survey questions that allowed for a lot of variation in terms of responses, and then I took these questions back to people I had consulted previously to evaluate our efforts.

Over time, this process of construction and revision led to a survey instrument wherein respondents who choose to participate may define themselves (via multiple options or written in their own words; for example the gender identification question has 17 multiple choice options and an open-ended other response respondents may write in) in varied ways on every single variable, discuss their experiences and attitudes in their own words via open-ended options tied to questions about religion, nonreligion, and other social institutions and categories (for example, rather than assuming an experience with sex status, there is an open-ended question where respondents can share and define such experience in their own words), and wherein respondents may answer questions commonly offered on other religion and nonreligion surveys that generally do not have sex and gender measurements or only allow male/female or man/woman options for sex and / or gender.

Recently, we launched this survey online, and we are currently in the process of recruiting and gathering respondents through social media, conversations with national organizations, and through word of mouth in various communities. With recruitment under way, I wanted to use this space to discuss the details of the survey for anyone who may be considering participation. Simply put, the survey is a combination of multiple choice and open ended questions focused on religion, nonreligion, and other social institutions in contemporary America. Anyone who participates will have the opportunity to self define (either through the selection of one of many options provided in the survey or by writing in their own self identification in their own words) their own gender, sex, sexuality, race, education, income, religious or nonreligious affiliation, year of birth, state or region of residence, employment status, healthcare access, and political views. Respondents will also encounter a series of questions ascertaining religious, nonreligious, and other social experiences, attitudes, opinions, and beliefs (most of these also include open ended options for response and / or elaboration). Rather than assuming anything about the populations eligible for this study, we have specifically designed the survey itself to allow people to identify in their own ways, and discuss their own opinions, experiences, attitudes and beliefs.

Since our goal here is to document and amplify the experiences and opinions of sex and gender populations typically left out of surveys concerning religion, nonreligion, and other social institutions, anyone who identifies or exists in ways that do not fit neatly into "male/female" and / or "man/woman" binaries is eligible for participation in this study. As such, the focus of this survey rests upon comparing and contrasting the variation, diversity and complexity of sex and gender groups typically missing from previous surveys concerning religion, nonreligion, and other aspects of social life.

As part of contemporary institutional research processes, we developed a shorthand label for describing and explaining the project to audiences and reviewers beyond the target population. After consulting with various members of different sex and / or gender groups, we decided to name the project the Transgender Religion Survey for official purposes because this option received the most support from members of these various social groups.

Especially considering that many sex and gender groups do not necessarily use or identify with the term "transgender" and many spiritual, nonreligious, and even some religious people do not necessarily use or identify with the term "religion," we recognize that this name is not perfect and understand the perspectives of people who might prefer other names or not use or identify with these terms in daily life. However, for the purposes of this study and following the lead of some other large scale efforts to incorporate sex and gender groups often marginalized and erased in contemporary American society, we use transgender in the official survey documentation as a broad umbrella term for anyone who does not fit neatly into societal assumptions about binary sex and / or gender status, identification, expression, and / or display. Likewise, for the purposes of this study religion is defined as of or having to do with assumptions, beliefs, and practices regarding the supernatural.

While many people who fit within the broad definitions noted above identify in a wide variety of ways, shift and change language and identification terms and definitions over time in varied ways, and have very distinct experiences, beliefs and characteristics, we selected these terms as broad descriptors for the overall effort. Within the survey itself, respondents will define themselves in terms of sex, gender, and religion, and our analyses and use of this data will be built upon the ways people self identify and describe themselves, the variations and distinct experiences shared by the varied populations, and the representations respondents select for their distinct lives, groups, and experiences with religion, nonreligion, and other social phenomena. Rather than attempting to pick a definition for this or that group, we thus allow people to define themselves, and we will utilize their self definitions to compare and contrast variation among sex and gender groups concerning religion, nonreligion, and other elements of contemporary American society.

As a result, this project does not seek to define the characteristics of specific groups (i.e., what is transgender, what is Christian, what is atheist, what is intersex, etc.). There are many talented and capable activists and scholars engaged in such work at present, but in this case we will utilize the definitions and terms selected and discussed by the respondents themselves. Our goal is thus to compliment the work of sex and gender activists and scholars by incorporating the voices of sex and gender groups typically missing from other surveys into other areas of contemporary scholarship.

In closing, I encourage all eligible people (i.e., anyone who identifies or exists in ways that do not fit neatly into "male/female" and / or "man/woman" binaries) to consider participating in this study. While I hope for the day when all sex and gender groups are regularly recognized, included, and represented in scholarly efforts, I am reminded of how far we have to go to reach this goal every year when I encounter students that learn of many sex and gender groups for the first time in my classes. With this survey effort, we seek to continue and compliment ongoing efforts to increase the awareness and recognition of sex and gender diversity in contemporary society by documenting some ways varied sex and gender groups experience and think about religion and nonreligion.

For more information, official survey documentation noted above, and / or to participate in the study, please visit: http://researchsurveyor.com/surveys/index.php?r=survey%2Findex&sid=568681&lang=en

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In this post, J. Sumerau discusses the motivations, contents, and goals of a survey effort seeking to document and amplify the voices of sex and gender groups typically missing from social scientific surveys about religion and nonreligion in American society.

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Is the Anglican church actually helping gay rights?

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Is the Anglican church actually helping gay rights?

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Protesters gather outside the recent Anglican church meeting. Gareth Fuller/PA

The recent decision by the leaders of the worldwide Anglican church to punish its US branch for recognising gay marriage has, understandably, led many to feel the church is taking an anti-LGBT stance. But there is a silver lining in this story.

At their recent meeting, the Anglican church leaders did indeed decide to suspend the episcopal church for its " fundamental departure " from the faith. It's also true that the decision has come as a result of pressure from more conservative church leaders - not at least those from a range of African countries.

But one part of the official statement that came out of this meeting has gone largely unnoticed - and that's the section in which the church leaders "reaffirmed their rejection of criminal sanctions against same-sex attracted people".

This statement is surprising. Many of the leaders come from countries in which same-sex practices are illegal - particularly those who sought sanctions on the US church. Gay men and women face being ostracised and even imprisoned in countries such as Uganda, Burundi, Nigeria and Rwanda - all of which were represented at the meeting.

The Anglican churches in Uganda and Nigeria have even supported introducing new, fiercer anti-homosexual legislation in their countries.

They could do so without facing any "consequences" for their role in the Anglican Communion, while the US church is now being sanctioned for its support for, and blessing of, loving relationships between people of the same sex.

The inclusion of this statement may very well testify to the extraordinary diplomatic skills of Justin Welby, the archbishop of Canterbury and spiritual leader of the Anglican Communion.

One can imagine the bargaining taking place at such a meeting. Welby and others may have insisted on including this statement after the conservative bishops had got what they wanted - sanctions against the US church.

Yet one wonders what this statement is worth. How are the primates, the churches they represent - and the Anglican Communion as a whole - going to follow up on their stated goal?

New allies

Homosexuality is criminalised in 77 countries around the world. A total of 40 of these countries are part of the Commonwealth - and their penal codes date back to the colonial period. But while Britain updated its laws to end criminalisation between 1967 and 1982, other countries have lagged behind.

Might it be possible for the Anglican Communion - itself a byproduct of British Empire - to join forces with human rights activists to change the anti-sodomy laws that many countries inherited from the same empire?

Reuters

Apart from in South Africa, marriage equality has never been on top of the agenda of African LGBT activists. So they may not be much bothered by the doctrinal definition of marriage that is being used as an argument to suspend the US church. Decriminalisation of same-sex practices, on the other hand, is a top priority for them, for which they seek global support.

There is a growing momentum for greater LGBT rights in Africa. Only a year ago, Mozambique dropped the colonial-era clause outlawing "vices against nature" from its penal code, effectively allowing for same-sex relationships. Prominent figures such as Festus Mogae, the former president of Botswana, and the retired Anglican archbishop of Cape Town, Desmond Tutu, are advocating for decriminalisation. In the same trend, the African Commission on Human and Peoples' Rights in 2014 adopted a landmark resolution on preventing violence and other human rights violations against people on the basis of their sexual orientation or gender identity.

If the church leaders are serious about their rejection of criminal sanctions against same-sex loving people, African LGBT and human rights activists around the world have found important allies.

In that case, the outcome of the Canterbury meeting would be more positive than appears at first sight. It's up to the primates - and the archbishop of Canterbury as their primus inter pares - to show that all this isn't just wishful thinking. We have to take these church leaders at their own word, and call them to account if they fail to act on it.

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Criticised for rejecting same-sex marriage, but is the Anglican church actually helping gay rights?

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The recent decision by the leaders of the worldwide Anglican church to punish its US branch for recognising gay marriage has, understandably, led many to feel the church is taking an anti-LGBT stance. But there is a silver lining in this story.

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Does God Hate Me? | Queer Britain - Episode 1

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If homosexuality hadn’t been so villainised  in history and religion what art could have looked like.

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Gap in research on religious / spiritual bi-sexuals

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Until fairly recently, scholars researching the religious and spiritual experiences of sexual minorities have focused nearly exclusively on the study of lesbian and gay individuals, virtually ignoring the experiences of the bisexual and transgendered, even while utilizing the inclusive acronym LGBT. In so doing, the distinct faith experiences of bisexual individuals, as they differ from gays and lesbians, have largely been overlooked ( Rodriguez, 2010). Recently however, researchers have begun to move away from studying the LGBT community in its "entirety" and have started to focus more on the experiences of bisexual individuals apart from the larger sexual minority community. Specifically, scholars ( Carr, 2011; Fassinger & Arseneau, 2007) have argued against grouping individuals into categories based solely on their gender or sexual orientation since, in particular, it neglects the unique experiences of bisexual women and bisexual men. Such distinctions add complexity and possible complications to any discussion of the influence of religion and spirituality in the lives of LGBT individuals.

Even as the study of sexual minorities follows sociopolitical trends (e.g., situational homosexuality, the HIV/AIDS epidemic, same-sex marriage), so has the inclusion and/or exclusion of bisexuality in research been impacted by such trends ( Rust, 2002). Added to the mix is the use of a variety of theories and perspectives to understand sexuality and sexual orientation. As an example of this trend, recent research has incorporated principles of Positive Psychology in the exploration of non-heteronormative identities ( Savin-Williams, 2008). To further this discussion, the authors of this paper will offer a discussion of the unique experiences of male and female bisexuals from a feminist perspective; one that recognizes the religious, sociopolitical, cultural, and historical experiences that have impacted bisexual individuals from both the heterosexual and LGBT communities. This paper will attempt to address these issues via a feminist perspective by exploring the connections between bisexuality, political view, and religiosity/spirituality.

Theories of Bisexuality

Alfred Kinsey and his colleagues suggested that sexual orientation existed on a continuum from homosexuality to heterosexuality and recognized bisexuality as a separate experience ( Kinsey, Pomeroy, & Martin, 1948/1998). According to Rust (2002), the term bisexual used to refer to the combination of homosexuality and heterosexuality or the sexual attraction towards same-gender as well as different-gender individuals. However, the American Psychological Association (2008) reported that sexual orientation was more than just sexual attraction to women, men, or both; it included emotional and romantic attraction as well. Furthermore, some individuals do not accept the concept of bisexuality at all and are under the assumption that bisexuals are either gays or lesbians who are not ready to come out due to societal homonegativity or they are simply experimenting heterosexuals ( Rust, 2002). Even within the lesbian and gay community, some lesbian activists believed that bisexual women were not as invested in the lesbian feminist movement due to their occasional and pseudo-treasonous attraction to men. Additionally, bisexuals have also been stigmatized as being the conduit between gay men and heterosexual women for the spread of HIV/AIDS ( Donaldson, 1995; Rust, 2002; Udis-Kessler, 1995).

Nonetheless, with all these disparate views of bisexuality, between the 1960s and 1980s, the movement toward greater bisexual awareness and acceptance began to come to fruition ( Donaldson, 1995; Rust, 2002; Udis-Kessler, 1995), and by the 1990s bisexuality was starting to be addressed in both research and practice. However, throughout the1980s and 1990s, the debate over whether or not to include "bisexual" in the title of gay and lesbian organizations continued and, according to Weiss (2003), this lack of inclusion still occurs in some groups.

Feminist Theory and Bisexual Identity

In considering the bisexual experience of negotiating identities from a feminist perspective, the notions that (a) individuals' experiences are influenced by their sociopolitical context (the personal is political) and (b) individuals should be considered experts of their personal experiences ( Unger, 2001), are invaluable. In addition, the feminist theory of intersectionality,[defined as the intersection of social categories that are based on the subjective experiences of privilege and oppression ( Bowleg, 2012; Collins, 2000; Frazier, 2012; Warner, 2008)] was used to further understand these overlapping identities. Bisexuals have traditionally been grouped together with gay, lesbian, and transgender individuals and their unique experiences are often overlooked ( Fassinger & Arseneau, 2007; Meezan & Martin, 2009). While the term 'LGBT community' is often bandied about, as Edwards (2003) suggested, this acronym is often seen more as a media tool and a label to group people together than as a means leading to greater understanding of sexual and gender minorities. Furthermore, Fassinger and Arseneau (2007) described how the intersection of gender and sexual orientation and the labels individuals place on themselves may vary depending on levels of internal and external acceptance, sociopolitical experience, and culture among other variables.

Due to the different experiences among females and males regarding gender-role socialization, Fassinger and Arseneau (2007) argued against using the term bisexual, regardless of gender, since it does not sufficiently address these individuals' unique life experiences. For instance, Savin-Williams and Diamond (2000) found that women were more likely to identify as bisexual and women in general were more likely to identify with this sexual orientation prior to the onset of sexual activity; whereas men tended to label themselves after becoming sexually active. However, since bisexual individuals have been under-studied, the intersection of gender and sexual orientation among other identities (i.e., religious identity) is just starting to be addressed ( Jefferies, Dodge, & Sandfort, 2008; Toft, 2009; Unger, 2001).

According to Fassinger and Arseneau (2007), assumptions about bisexual individuals are often made, since there is limited research that focuses solely on the bisexual experience. For example, Weiss (2003) reported that suppositions about bisexuals remain (such as the previously mentioned experimentation, or not being ready to come out as gay or lesbian), as well as assumptions about bisexuals trying to gain more power and privilege by not identifying as gay or lesbian. According to Clarke and Peel (2005), advances in feminist theory as well as gay and lesbian psychology have been made in response to societal stigma and oppression. However, little has been done to address the postulations about bisexual individuals. In addition, Smiley (1997) reported that more awareness of bisexuality as a culture in of itself is needed to improve both research and clinical practice.

As with other hidden identities, Corrigan and Matthews (2003) described the pros and cons gays and lesbians face while deciding how and when to come out. With an invisible identity, individuals are often assumed to be part of the majority and, according to Ochs (2007), most people do not realize how many LGBT individuals they actually know. Bisexuals may face the same negotiations as gays and lesbians in having to decide between the psychological advantages of disclosing one's identity with such disadvantages as legalized discrimination and oppression. On the other hand, bisexual individuals may have the unique experience in that their privilege and oppression may vary depending on partner status;bisexuals may receive heterosexual benefits when with other-sex partners and experience more oppression when with same-sex partners ( Fassinger & Arseneau, 2007).

Encouragingly, scholars have recognized the need to be more inclusive of bisexuals within LGBT identity research. For instance, Mohr and Kendra (2011) revised the Lesbian, Gay, and Bisexual Identity Scale to be more inclusive towards bisexual individuals and to use less pejorative language in their measure. In addition, Weinberg, Williams, and Pryor (2001) reported that although bisexual individual may go through an acceptance process, their identity process differs from that of gays and lesbians. In their study, Weinberg et al. interviewed a group of bisexual individuals at three time intervals (1983, 1988, and 1996) and found that among the changes (i.e., sexual activity, gender of partners, and types of relationships) participants reported over time, half of the respondents were involved with one gender or were in monogamous relationships. Additionally, for a variety of reasons the participants limited their involvement with the bisexual community and were more definitive, over time, with regard to their bisexual identity. The authors also found that with age, bisexual individuals appeared to become more certain of their sexual orientation by reviewing their lives rather than by focusing on their current experiences.

Ochs (2007) reported that she found that some bisexuals do not want to be confined by a label, that neither bisexuality nor gender were binary experiences and, therefore, these terms do not conceptualize these phenomenon. For instance, as one participant reported to Ochs, her partner status was not limited to male or female, but to a relationship with a man, a woman, a transgender individual, or an intersex individual, fully dependent on characteristics other than biological sex. Further, Ochs found that for some individuals, the identification as bisexual or as lesbian may be made for political purposes. Additionally, some bisexual women recognize that lesbian feminists have political clout and choose to identify as lesbian whereas others prefer the label bisexual to prove that there are more than two sexual orientations ( Ochs, 2007).

Religious and Spiritual Identity

To gain further insight into the intersection of identities, in this case the impact of religion and spirituality on bisexual experience, the feminist view holds that environment has an impact on individuals' experiences ( Cosgrove & McHugh, 2000) and is utilized to highlight how the cultural and social norms as experienced by bisexuals may facilitate or impede the integration of identities. Therefore, it is essential to consider the interaction between what bisexual individuals experience, based on the larger culture they live in as well as how they identify themselves ( Unger, 2001). Previous researchers have examined the process individuals go through in negotiating identities that were assumed to be mutually exclusive. For instance, Ritter and O'Neill (1989) suggested that gay and lesbian individuals from Judeo-Christian denominations may believe they have to choose between their religion and sexual orientation, while Hunsberger (1996) found that conservative Christian, Jewish, Muslim, and Hindu religions tend to be intolerant towards gay and lesbian individuals. More recently, however, scholars have found that accepting one's sexual orientation does not have to be at the cost of her or his religious identity ( Buchanan, Dzelme, & Hecker, 2001; Lease, Horne, & Noffsinger-Frazier, 2005; Rodriguez, 2006; 2010). Further, some religions (i.e., Neo Paganism) may coincide with a bisexual identity as well as a feminist perspective ( Harper, 2010).

According to Cole (2009), feminist theory suggests that the interaction between multiple identities found among an individual's characteristics (e.g., religion, race/ethnicity, political view, sexual orientation, etc.), are inseparable. For example, individuals may experience privileges based on certain aspects of their identities and encounter oppression due to other characteristics. For some bisexuals, these experiences may be mediated by which identities are salient versus those that are not. Specifically, a bisexual Christian in an other-sex relationship may experience more privilege than a bisexual Christian in a same-sex relationship. As per the discussion above regarding bisexual privilege, both of these individuals may experience Christian privilege since they belong to the predominant religion in the United States. However, the latter may face more oppression due to heterosexism in the larger society. Therefore, the complex relationship between bisexuals and their religious and spiritual experience is an area for future exploration due to varying levels of privilege and oppression.

Researchers have started to investigate the relationship between religion, spirituality, and sexual orientation (i.e., Rodriguez &Ouellette, 2000), though few have focused specifically on the intersection of religion and bisexuality. Lease et al. (2005) reported that lesbian, gay, and bisexual (LGB) individuals who were involved with gay-affirming religious organizations were less likely to experience internalized homonegativity, were more likely to identify as spiritual, and therefore were less likely to have psychological health concerns. Yip (2007) reviewed data from a number of studies to examine the experiences of Christian and Muslim LGB individuals, and suggested that individuals create their own interpretations free from homonegative sentiments -that connecting with LGB affirming religious groups facilitates the negotiation of multiple identities, and LGB religious organizations have started to work with other LGB groups (both religious and secular) to enhance their political investments. According to Dworkin (1997), Jewish LGB individuals who live in a predominantly Christian society may experience multiple forms of coming out (e.g., disclosing one's sexual orientation as well as disclosing one's religion), and individuals may need to weigh the benefits associated with identity acceptance and the risks of giving up an invisible identity.

While these scholars have utilized research as a tool towards social change for LGBT individuals, the unique experience of bisexual individuals has not sufficiently been addressed. More recently, scholars have been addressing the intersection of bisexuality and religious identity. For example, Jefferies et al. (2008) used grounded theory to explore the experiences of Black bisexual men and found that, although most participants believed that their bisexual identity would not be accepted within their religious communities, others who attended gay and lesbian affirming religious groups believed their bisexuality would be accepted. This study also found that most individuals differentiated between their spirituality and their religion's intolerance towards LGB individuals. Specifically, participants tended to use their religion or faith to manage the stress of negotiating intersecting identities, whereas others discussed the protection they received from God ( Jefferies et al., 2008). In agreement with Lease et al. (2005), Jefferies et al. described the psychological benefits that affirming religious or spiritual experiences may have for Black bisexual men. Toft (2009) qualitatively examined the experience of bisexual Christians who were in the process of negotiating their multiple identities and found that bisexual individuals vary in their self-definition; involvement in religion was either limited or re-defined, and the fluidity of their bisexuality facilitated negotiating their sexual orientation with their religious identity. Although Jefferies et al. and Toft have started to research the religious experiences of bisexual individuals, more research is needed.

Political Identity

As discussed above, the sociopolitical context of an individual's experience shapes their perspective. In feminist theory this is referred to as "the personal is political" ( Unger, 2001). Although political identity is not a social category within the theory of intersectionality; it may influence how individuals identify. According to Crenshaw (1989; 1994), political intersectionality describes how experiences with oppression tend to result in political activation. Udis-Kessler (1995) described how, during the 1970s, feminists used to believe that sexual relationships with men could be used to fight against patriarchy; thus, lesbians were not considered useful in the movement. But later, lesbian-feminist groups suggested that woman should always be put first that being a lesbian was a way to practice feminism, and this led to the "women-only" trend of lesbian-feminism. In turn, lesbian feminists did not view bisexual women as committed to the cause; bisexuals were viewed as imposters. This triggered the creation of bisexual feminism ( Udis-Kessler, 1995). With the advent of bisexual feminism, bisexual organizations started to develop, the bisexual movement became a separate political force and, by the 1980s, bisexuals were fighting for recognition in gay and lesbian communities, resulting in the inclusion of the "B" in LGBT organizations ( Udis-Kessler, 1995).

Similarly, Donaldson (1995) discussed the bisexual movement from the male perspective and addressed how the Quaker religion facilitated his experience. According to Donaldson, he led a discussion on bisexuality at an annual Quaker conference; this resulted in the formation of a bisexual Quaker committee. In the 1970s, this religiously-based group fought for bisexual rights within other religious organizations. In the 1970s, although bisexuality was described in the popular media as "chic", in the larger gay and lesbian communities there was limited acceptance of bisexual individuals ( Donaldson, 1995). It was during this time that awareness for the bisexual movement was bolstered by articles about the fluidity of bisexuality and how being bisexual defied dichotomous labels. However, this support did not last very long, and stigma regarding bisexuality began to rise. According to Donaldson, the number of bisexual men who were actively involved in the bisexual movement may have been influenced by the AIDS epidemic in the 1980s (e.g., bisexual men were stigmatized as AIDS carriers) and lesbian feminists' refusal to work with men. Although it may be argued that lesbian feminists refusals had less to do with gender than differing and, at times, fractious, sociopolitical agendas between lesbians and gay men. Nonetheless, fewer men remained involved in the movement.

According to Rust (2002), due to the bisexual political movement, researchers were more focused on the HIV epidemic, same-sex marriage, and bisexual culture. However, now that more scholars have included bisexual individuals in their research or have become invested in understanding bisexuality, research has moved past explaining sociopolitical assumptions to understanding the bisexual experience. For instance, Rosario, Schrimshaw, Hunter, and Braun (2006) found that although youth who oscillate between gay or lesbian and bisexual identities tend to move towards a gay or lesbian identity over time, those who identified as bisexual to begin with were more likely to maintain this identity. Hence, researchers have determined that bisexuality is a separate identity rather than a transitional phase ( Rosario et al., 2006; Rust, 2007). However, more research is needed to understand these nuances of bisexuality.

Intersectionality

Intersectionality is a feminist concept with historical roots partially credited to the Combahee River Collective ( Cole, 2009). This Black feminist group focused on the intersection of race, sex, sexual orientation, and socioeconomic status, among other identities which influenced their political identity and their desire to fight against multiple forms of oppression ( Combahee River Collective, 1982). The Collective recognized that the lesbian feminist movement left too many people behind and suggested that the fight against racism, sexism, heterosexism, and class oppression needed to occur simultaneously.

Cole (2009) suggested that when considering intersectionality, psychologists should consider the following questions: "who is included... what role does inequality play... where are the similarities?" These same questions apply to LGBT research and, more specifically, to bisexual experience. Perhaps due to the interaction between sexual orientation and gender as well as political power, there are times when researching LGBT individuals together makes sense as long as each group is considered equally. However, the question of inequality should also be considered.

Even within the LGBT "community," inequality remains; and although bisexuals have fought for inclusion within the larger group, their needs have often been excluded. Cole (2009) proposed that subgroups of people who have been neglected should be given a voice. Therefore, the experience of bisexual individuals as a unique group should be considered independently rather than comparing and contrasting their experience to gay, lesbian, transgender, or heterosexual individuals. Further, when considering the inequality, scholars must consider the intersection of a bisexual identity with other relevant identities to consider the interplay of privilege and oppression which may be experienced simultaneously. As discussed above, a bisexual Christian man who is partnered with a female may choose to keep his bisexual identity invisible in order to maintain power and privilege. However, a bisexual Jewish woman in a relationship with a female may have to negotiate her identities based on the interplay of power and oppression.

Lastly, Cole (2009) suggests that to understand intersectionality, researchers must also address the similarities between and within groups. By focusing solely on the diversity within groups it is easy to overlook the similarities between groups. For instance, the phrase 'coming out'; is often associated with LGBT individuals - but, as previously noted, individuals with other hidden identities may also have a coming out experience ( Dworkin, 1997). Therefore, by considering areas of commonality we can start to break down boundaries. This paper will thus attempt to address these issues by exploring the intersectionality between three key identities - bisexuality, religion/spirituality and political view.

The Current Study

Although there is a small but growing body of work that examines the religious and spiritual lives of bisexuals (i.e., Donaldson, 1995; Harper, 2010; Rodriguez, 2006; Toft, 2009), there is a strong need for additional empirical research (employing both qualitative and quantitative research methodologies) to better explore the intersections of bisexual and religious/spiritual identities. Increasingly, quantitative methods have been used by psychologists to examine feminist concerns, especially when it comes to examining complex relationships ( Peplau & Conrad, 1989; Warner, 2008). The present paper is an exploratory study that seeks to use the lens of feminist theory to assess the relationship between bisexual, religious/spiritual, and political identities. Motivated by the feminist notions that the personal is political and that individuals are the experts of their own experiences ( Unger, 2001), the specific aim of this study is to better understand the intersection of multiple identities experienced by bisexual individuals. Specifically, this research was designed to examine bisexuality as it intersects with both political and religious/spiritual identities. What is the relationship between bisexual identity and religious/spiritual identity? What is the relationship between bisexual identity and political identity? What is the relationship between political identity and religious/spiritual identity? What demographic variables play a role in influencing these three identities? These are the research questions that this current study will attempt to answer.

The specific aims and research questions for this study were assessed by conducting an archival secondary analysis of data from the Northern California Health Study (NCHS) conducted at the University of California, Davis (UC Davis). Dr. Greg Herek and his colleagues, from August 1994 through December 1995, conducted this study to better understand the relationship between hate crime victimization, non-hate crime victimization, psychological well-being, world-view, and victimization related beliefs within a large sample of gay men, lesbians and bisexuals, as well as a small number of transgendered and heterosexuals ( Herek, Cogan, &Gillis, 2002; Herek, Gillis, &Cogan, 2009; Herek, Gillis, Cogan, &Glunt, 1998).

One of Herek's colleagues on the NCHS, Eric Glunt, was interested in assessing religiosity and spirituality within a GLB sample. Thus, embedded within the NCHS was a battery of religious and spirituality questions that were randomly given to a third of the study's sample ( n =761). These data were never analyzed by the NCHS team, thus it serves as an ideal data set to conduct an analysis of intersecting bisexual, political, and religious/spiritual identities as there was a sizeable subsample of bisexual individuals who participated in the survey. For additional information about the methodology utilized during the NCHS, including detailed descriptions of the non-probability sampling strategy, data collection, and the structure of the survey instrument, please see Herek, Gillis, and Cogan (1999; 2009) and Herek, Gillis, Cogan, and Glunt (1998).

Results

Basic Demographic and Identity Information

We present the descriptive statistics for all of the continuous demographic, political identity, bisexual identity, and religious/spiritual identity variables in . As noted previously, 55.8% of the bisexual participants in this current study were female. Racially, the participants were predominately White ( n = 81; 67.5%), with 13 (10.8%) identifying as mixed race, twelve (10%) as Hispanic, seven (5.8%) as Black, four (3.3%) as Native American, and three (2.5%) as Asian. As can be seen in , the sample had an average age of 32, was highly educated (only three had less than a high school education; 83% had at least some college or more), and were generally only somewhat satisfied with their standard of living. Intercorrelations between the demographic variables uncovered several relationships between age and several of the other demographic variables. Age was positively correlated with higher levels of education ( r =.388, p =.0001) and showed trend-level positive correlations with being White ( r =.164, p = .074), being male ( r =.168, p =.067), and being more satisfied with one's standard of living ( r =.15, p =.10).

Bisexual identity

Seventy-two percent ( n = 60) of the bisexual participants in the current study reported that they found themselves more attracted to the same sex, 19% ( n = 23) found themselves more attracted to the other-sex, and 21% ( n = 25) were equally attracted to both men and women. The bisexual participants in this current study scored in the middle of both the LGB community conscious and self-esteem measures, and they tended to believe that being bisexual was not a choice (scoring on the low end of this particular measure). Study participants also tended to score on the low end regarding how open (or "out") they were regarding their bisexual orientation to their family, friends and co-workers.

Political Identity

Given that the sample was drawn predominantly from Northern California, it comes as no surprise that the majority of the research participants identified as Democrats ( n =66; 55%) and leaned more toward the liberal end of the political spectrum. Fifteen of the participants identified as Independent (12.5%), ten as belonging to the Green Party (8.3%), eight as Republican (6.7%) and four as a "Mixed" political affiliation (3.3%). While ten participants identified as having an "Other" political affiliation (i.e. Libertarian, Peace and Freedom, "Other"), seven participants (5.8%) identified as having no political affiliation at all.

Religious/Spiritual Identity

Over 78% of the bisexual participants in the current study ( n = 94) did not currently identify with an established religion. Of the 22% who did, eighteen (15% of the total sample) identified as Christian (with eleven Protestants, four Catholics, and three Christians -denomination unspecified), seven (5.8%) identified as belonging to a non-Western religion (i.e. Buddhist, Pagan, or Wiccan), with only one bisexual individual identifying as Jewish. Interestingly, while there was not much current involvement in established religion, when dealing with issues of belief only 7.5% of the sample identified as atheist ( n = 9) and only 5.8% identified as agnostic ( n = 7). Over 84% of the bisexual individuals surveyed reported some level of religious and/or spiritual belief: 21.7% noted that they belong to an established religion ( n = 26);34.2% ( n = 41) believed in God but did not belong to an organized religion; and 28.3% ( n =34) believed in the spiritual, but not religion or God. Seventeen participants ( n = 14.2%) noted that they had once belonged to an LGB-positive religious organization at some point in their lives.

Determining Significant Covariates for Subsequent Analyses

The next step in the multivariate analyses was to determine if any of the demographic variables of interest needed to be used as covariates in the subsequent analyses of the bisexual, political, and religious/spiritual identity measures. For the measures of political identity, correlational analyses showed statistically significant relationships between sex and political view ( r = -.30, p = .001), level of education and political view ( r = .225, p = .014), and level of education and being a Democrat ( r = .21, p = .021).

These results indicate that the female participants tended to be more politically liberal, whereas the male participants tended to be more politically conservative. Additionally, those with higher levels of education tended to identify as Democrats and leaned more towards the liberal end of the political spectrum. There were no statistically significant relationships between the demographic variables of race, age, satisfaction with standard of living, or the measures of political identity.

For the measures of bisexual identity, correlational analyses showed statistically significant relationships between sex and choice (r = -.201, p = .028), and between sex and age at which the participants decided they were bisexual ( r =-.277, p =.002). These results indicate that women tended to view their sexual orientation as more of a choice than men, and women tended to be older than men before deciding that they were bisexual. Level of education was significantly correlated with age the participant first told someone else that they were bisexual ( r = .233, p = .01) and age the participant decided they were bisexual ( r = .194, p = .034).

These results indicate that those participants with higher levels of education tended to be older before deciding that they were bisexual and then telling others about their sexual orientation. The participant's age was significantly related to LGB self-esteem ( r = -.183, p = .046) and the age they first told someone else that they were bisexual ( r = .271, p = .003), while also indicating a trend level of significance with the age that they decided they were bisexual ( r = .15, p = .10). These results indicate that older bisexual study participants tended to have lower levels of self-esteem regarding their sexual orientation and that they tended to wait until they were older before disclosing their bisexuality to others or coming out as bisexual to themselves. There were no statistically significant results for either the race or the satisfaction with standard of living variables.

For the measures of religious and spiritual identity, age was significantly (inversely) correlated with having alternate religious beliefs ( r = -.204, p = .026) and positively associated with attending religious services ( r =.190, p = .037). It showed trend levels of significance with currently identifying as belonging to an established religion ( r = .161, p = .078), ever belonging to an LGB-positive religious organization ( r = .153, p = .096), and currently identifying as Christian ( r = .168; p = .066). Sex was significantly correlated with viewing religion as oppression ( r = -.236, p = .009), having alternate religious beliefs ( r = -.178, p = .051), attending worship services ( r = .181, p = .048), and identifying as Christian ( r = .237, p = .009). Level of education was significantly related to viewing religion as oppression ( r = .212, p = .02), atheism ( r = -.238, p = .009), and religious support ( r = .188, p =.04), while showing trend levels of significance with church attendance ( r = .160, p = .08) and having alternate religious beliefs ( r = -.173, p = .059).

For the bisexuals participating in the current study, these results indicate that being older is related to a lower likelihood of having alternate religious beliefs, belonging to an established religion, currently identifying as Christian, ever belonging to an LGB-positive religious organization and attending church more often. Being female was significantly related to viewing religion as oppression, having alternate religious beliefs, attending worship services more often, and currently identifying as Christian. A higher level of education was related to viewing religion as oppression, not identifying as an atheist, receiving more religious support, attending worship services more often, and not having alternate religious beliefs. Being White was only significantly correlated with higher levels of spirituality ( r = .222, p = .015) and with viewing religion as oppression ( r = .185, p = .044), while standard of living was only correlated at the trend level of significance with being an atheist ( r = -.153, p = .095).

As a result of the correlational analyses discussed above, we determined that that the demographic variables of age, education, and sex would be used as covariates in the subsequent analyses to follow.

Bisexual, Political and Religious/Spiritual Identity Analyses

The partial correlation analyses of selected bisexual and political identity measures by selected religious/spiritual identity measures, controlling for the statistically significant covariates of age, level of education and sex, are presented in . There were no statistically significant results for being a Democrat, religion as socially important, being an atheist, currently being Christian, ever attending an LGB-positive religious organization, and currently belonging to an established religion;therefore, these variables were dropped from the resulting analysis. However, we uncovered multiple statistically significant and trend level findings. Participants who viewed bisexuality as a choice had higher levels of religious/spiritual belief. Those who were older when they decided that they were bisexual were more likely to view religion as oppression and to have received higher levels of religious support. Those who were older when they began disclosing their bisexuality to others were less likely to have alternative religious beliefs. Those who scored higher on the measure of community consciousness showed higher levels of religiosity and higher levels of spirituality, and were more likely to have alternative religious beliefs. Those who scored higher on the measure of LGB self-esteem showed higher levels of spirituality, and were more likely to have alternative religious beliefs. Those bisexual participants who were more open about their sexual orientation showed higher levels of both religiosity and spirituality, were more likely to have alternate religious beliefs, and were less likely to attend church regularly. Finally, those with a more liberal political view showed higher levels of spirituality and were also more likely to have alternate religious beliefs.

Table 2

We ran additional analyses assessing whether the bisexual participants were more attracted to same sex partners, to other-sex partners, or to both sexes equally. We first correlated the binary attraction target variables with the demographic variables (race, age, education, sex, and satisfaction with standard of living) to determine whether any of the demographic variables needed to be included as covariates in the subsequent analyses. Those bisexual participants who identified as being more attracted to the same sex tended to be older ( r = .151, p = .099), had significantly higher levels of education ( r = .183, p = .045), were more likely to be male ( r = .212, p = .02), and tended to be more satisfied with their standard of living ( r = .197, p = .031). Those bisexual participants who identified as being more attracted to the other sex tended to be less satisfied with their standard of living ( r = -.153; p = .096), whereas those who identified as being equally attracted to both men and women were more likely to be younger ( r = -.207, p = .023), have lower levels of education ( r = -.178, p = .05), and tended to be female ( r = -.167, p = .068). Although attraction was not related to race, these results indicate that we needed to use the demographic variables of age, education, sex, and satisfaction with standard of living as covariates in the partial correlational analyses to follow.

presents the partial correlations of attraction target by selected bisexual, political, and religious/spiritual identity measures, controlling for the statistically significant covariates of age, education, sex and satisfaction with standard of living. While many of the identity variables of interest were dropped from the resulting table due to a lack of statistically significant findings, we nonetheless observed multiple statistically significant results. Those bisexual participants who self-reported that they were more attracted to members of the same sex were less likely to view their sexual orientation as a choice, were younger when they decided that they were bisexual, were more open about their sexual orientation with their friends, family, and co-workers, were less likely to view religion as being socially important, and were more likely to score higher on the belief statement. Those bisexual participants who self-reported that they were more attracted to members of the other-sex were more likely to view their sexual orientation as a choice, were older when they decided that they were bisexual, were less open about their sexual orientation, and showed higher levels of spirituality. Those bisexuals who reported that they were equally attracted to both men and women were more likely to see bisexuality as a choice and were more likely to view religion as being socially important.

Table 3

Discussion

Relying on the feminist theoretical notions that the personal is political and that individuals are the experts of their own experiences ( Unger, 2001), that the environment impacts an individual's choices ( Cosgrove & McHugh, 2000), and that the interaction between multiple identities found among an individual's characteristics should not always be considered separately ( Cole, 2009), the present study is one of the first to quantitatively explore the connections between bisexual, political, and religious/spiritual identities. Relying upon a sizeable N of self-identified male and female bisexuals, this exploratory, archival secondary data analysis uncovered a number of significant findings.

Consistent with long-standing assertions that experiences of bisexual individuals may be heavily influenced by their gendered experience, women were much more likely to experience their bisexual attractions as a choice and come to self-identify at later ages, perhaps reflecting assertions that women who are attracted to the same gender are more likely to experience perceived shifts in their identities and attractions (consistent with emerging work on sexual fluidity in women). Given the more liberal political views, endorsement of alternative religious beliefs, and greater perception of religion as an oppressive force, it is also possible that the historical marginalization of women in many branches of Christianity is not surprising to be more common among the women bisexuals in the sample.

Not surprisingly, the experience of religion as oppressive was linked to older age at first self-identification as bisexual, while alternative (LGB-affirming) religious beliefs were linked to earlier disclosure, higher community consciousness, self-esteem and more Democrat political views, suggesting a possible buffering effect of exposure to more LGB-affirming experiences in one's environment to the challenges of bisexual identity development.

Bisexual individuals who were predominantly attracted to those of the other sex endorsed items that suggested a more complex identity development process in terms of lower degrees of outness, older age at self-identification, and greater perception of their orientation as a choice. In contrast, those who were primarily attracted to the same sex were more likely experience their bisexuality as innate, which was associated with earlier markers of internal identity development, greater disclosure that may come with a pattern of attractions that is more similar to gay and lesbian identified peers. Those with equal attraction to men and women demonstrated their own unique patterns regarding a tendency to endorse their orientation as a choice (similar to those with primarily other-sex attractions) yet showed no clear patterns in terms of other identity variables, perhaps indicating the diverse experiences of this under-researched subgroup.

Study Limitations and Suggestions for Future Research

As with nearly all research, this study has several methodological limitations that should be taken into account in subsequent research projects on the religious and spiritual lives of bisexuals. Please note that the limitations found within the current study are presented along with suggestions for future social scientific research that address each of the drawbacks listed below.

Racial minorities were not well represented, nor is the study inclusive of non-Western religious experiences

Racial/ethnic minorities were not well represented in the current study as almost 68% of the sample ( n =81) self-identified as White. While most likely a demographic artifact of collecting the data primarily from Northern California, future research in this area needs to be more sensitive to the inclusion of racial/ethnic minorities. While we are pleased to note that the literature on LGBT people of faith continues to expand, the majority of the research (both qualitative and quantitative) conducted to date focuses primarily on Christianity and to a lesser extent on Judaism. Future research should attempt to expand the study of LGBT religiosity and spirituality to non-Western religions such as Buddhism, Daoism, Hinduism, Islam and even Neo-Pagan religions such as Wicca and Shamanism.

Non-random sampling

Historically, it has been extremely difficult to conduct research using a representative sample of gay men and lesbians (Gonsiorek, 1991). An unknown subset of the gay and lesbian population is not open about their sexual orientation and is unwilling (or unable) to volunteer to participate in social scientific research. Gonsiorek (1991) also points out that previous research has shown that sexual minorities who do volunteer for psychological research are not always representative of the larger LGBT population. Because of these inherent difficulties, random sampling and/or random selection are rarely viable options in social scientific research studies of the LGBT community. Care has been taken, however, to insure that any generalizations made regarding this research may not necessarily apply to bisexual individuals as a population. The general nature and sheer variety of non-probability sampling techniques used by Herek, Glunt and their colleagues have ensured that, while the sample collected was not a probability sample, it was probably one of the stronger non-probability samples of GLB individuals ever collected during the course of psychological research. Future research that relies on such large datasets is imperative to enable us to continue to increase our understanding of the role of faith in the lives of LGBT individuals.

There are drawbacks to using and relying on someone else's data

While the dataset utilized for this research project was one of largest and most complete religious and spiritual datasets ever compiled on LGB individuals to date, the data contained gaps that we were not able to overcome in the study design and secondary data analyses described here, including the fact that the scale items compiled by Glunt do not correspond with any established measures of religiosity or spirituality. Additionally, it is important to note that correlation is not causation - while the relationships uncovered here are fascinating and warrant future exploration, additional research using diverse methodological approaches is needed to establish causality between the variables described here.

Conclusion

Despite the study limitations noted above, this current project had multiple strengths and advances the current literature on bisexuality in several unique ways. First, it introduces a feminist theoretical framework to the psychological study of bisexual religiosity and spirituality. Second, it expands our understanding of the religious and spiritual lives of bisexuals. Third, it expands our understanding of the relationships between political outlook, sexual orientation, and religiosity/spirituality. Finally, it looks across multiple identities (bisexual, political, religious/spiritual) to better understand the multiplicity and intersectionality within bisexual lives.

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Exploring the Intersectionality of Bisexual, Religious/Spiritual, and Political Identities from a Feminist Perspective

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While there is a small but growing body of work that examines the religious and spiritual lives of bisexuals, there is a strong need for additional research that further explores the intersectionality of these distinct identities. Motivated by the feminist ...

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We experience same-sex attraction and yet are committed to what the Bible clearly says, and what the church has always taught, about marriage and sex. We do not identify as gay Christians, preferring to use the term "same-sex attracted" (find out why).

With friends, we've set up this website to articulate a perspective that is not often heard - that of men and women who are honest and open about their same-sex attraction, but who have discovered that obedience to Jesus in this area of life is fulfilling, healthy and authentic. We want people who experience same-sex attraction, those who self-identify as lesbian, gay, bisexual or transsexual (LGBT) or who are just questioning; their family and friends; their churches and pastors; and those investigating Christianity, to find here a plausible way of living out what Christians have consistently believed aboutmarriage and sex. Find out more

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Christian and gay | Living Out resources, stories and questions

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We experience same-sex attraction and yet are committed to what the Bible clearly says, and what the church has always taught, about marriage and sex. We do not identify as gay Christians, preferring to use the term "same-sex attracted" (find out why).

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Religious LGBTQ leader’s search for ‘ identity’

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Finding Identity: An LGBTQ Pastor’s Journey | David Norse | TEDxPhiladelphia

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tv review

"One Day at a Time," Netflix's first original family sitcom, premiered on the streaming platform last year with little to no fanfare. Nevertheless, the show quickly attained critical acclaim and modest popularity, garnering an Emmy nomination and being listed as one of the top 10 shows of 2017.

The sitcom is an updated reboot of the 1970s original and retains its predecessor's basic premise: A single mom raises her two children with the help of her mother in sunny Los Angeles. This time, however, the family is Cuban-American, the mother is an army veteran grappling with PTSD, the grandmother is an obstinate, outspoken salsa dancer and one of the children is an out, proud and politically-active lesbian.

The original series was noted for its embrace of contemporary matters, particularly those pertaining to second-wave feminism, and "One Day at a Time" certainly carries those issues forward. Like her 1970s counterpart, Penelope Alvarez (Justina Machado), confronts the question of whether she wants to have children with longtime boyfriend Max Ferraro (Ed Quinn), ultimately deciding that it would be better to cut off her relationship entirely. This aspect of Penelope's character development reminds us that women's endeavors to balance work and motherhood remain just as pertinent now as they did forty years ago.

Nonetheless, "One Day at a Time" has a particular relevance to today's political and cultural climate that cannot be understated, addressing issues such as mental illness, immigration, sexism, homophobia and racism with willful candidness. However, the multicamera family comedy has embodied nuance this season to incredible critical pay-off. Even the graceless lighting angles and cheesy laugh track characteristic of old-time sitcoms wrap the drama in a layer of gentle humor that indicates how the embedded nature of a politicized identity - whether that identity be religious, racial or gendered - allows political dialogues to be simultaneously humorous and deliberate. Simply put, the show substantiates the claim that ostensibly niche narratives are in fact emotionally universal and compelling to watch.

Fear of nuance is evident in the show's first season, which at times treats complex issues with a heavy hand. This phenomenon is of particular note in the fifth episode of season one, in which Penelope's daughter Elena (Isabella Gomez) reveals that her best friend Carmen (Ariela Barer) has been secretly living in the family's apartment since her family was deported to Mexico several weeks earlier. While the issue of undocumented immigrants is a salient one, its relegation to half of a 30-minute episode does not allow showrunners Gloria Calderon Kellett and Mike Royce to grant the issue full emotional justice.

Additionally, the positioning of an undocumented immigrant narrative within a Cuban-American context serves to falsely conflate "undocumented" issues with "Latinx" issues. Many Cuban-Americans do not face struggles specifically pertaining to undocumented status, having attained legal residency in America under the " wet foot, dry foot " policy, which was repealed just last year (this is not to say that Cuban-Americans do not face issues relevant to their specific ethnic and cultural identity). This episode is arguably the most unwieldy of season one and is heavily weighed down by its ambition.

This season, "One Day at a Time" has embraced nuance by choosing to home in on the arcs of individual characters. Penelope faces her mental health head-on and builds a meaningful relationship with Max. Lydia encounters jealousy when the doctor she rejected (Stephen Tobolowsky) starts dating another woman. Elena explores feminist and queer concerns, and middle schooler Alex (Marcel Ruiz) begins to mature but is not immune to racist comments from his peers.

Season two is particularly successful because issues such as colorism and Elena's budding sexuality are dealt with implicitly. This newer treatment of dialogue and story is a more accurate representation of what it means to be a politicized minority: Acute problems and experiences are enveloped in quotidian conversations. Elena's reluctance to acknowledge that resident Canadian and family friend Schneider (Todd Grinnell) can speak Spanish, as well as her horror at being told she is "passing" as white are both subtle testaments to her fears that she is somehow not Cuban or Latina "enough" because she cannot speak Spanish and does not "look Latina."

The nested nature of the dialogue also ensures that emotional moments are all the more profound. It takes Penelope several episodes to overcome the shame she feels about needing antidepressants, which is compounded by Lydia's assertions that depression "is all in the head." "It's like when people tell me, 'Be happy, you have a great life,'" says Penelope, referencing the unfounded guilt many face for having depression, particularly within her Cuban culture. "It makes me feel like garbage because I know." At the end of the episode, Lydia decides to stand by her daughter's side. "You do what you need to fix yourself," she tells her daughter. "And I will be here for you."

Resonance is what defines the second season of "One Day at a Time," which has learned to tackle political and cultural issues with increased grace and refinement. There is no show that deserves more viewership than this one.

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'One Day at a Time' embraces nuance in second season

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"One Day at a Time," Netflix's first original family sitcom, premiered on the streaming platform last year with little to no fanfare. Nevertheless, the show quickly attained critical acclaim and modest popularity, garnering an Emmy nomination and being listed as one of the top 10 shows of 2017.

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Being African American and LGBTQ - An Introduction

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Being African American and LGBTQ - An Introduction

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African Americans are, and have always been, a vibrant part of the lesbian, gay, bisexual, transgender, queer (LGBTQ) and same gender-loving community. From trailblazing pioneers such as openly gay novelist James Baldwin and transgender rights activist Marsha P. Johnson, to modern-day heroes such as actress Laverne Cox and basketball star Jason Collins, LGBTQ African Americans have made enormous contributions to the ongoing fight for social, racial and economic justice.

According to the Williams Institute, there are more than 1 million LGBTQ African Americans currently living in the United States, with approximately 3.7 percent of all African American people identifying as LGBTQ. LGBTQ African Americans are disproportionately young and disproportionately female, and nearly one-third of all African American same-sex couples are raising children.

LGBTQ African Americans live in communities across the nation, but there are some areas of the country where the LGBTQ African American population is more heavily concentrated. Washington, D.C. comes in at number one due in part to the large number of African Americans who live in and around the nation's capital. Maryland, Georgia, New York and North Carolina also have large numbers of LGBTQ African American residents, as do several other states in the Deep South. Notably, many of these states lack statewide non-discrimination protections for LGBTQ people.

What are some important issues facing LGBTQ African Americans?

While the Civil Rights Movement resulted in monumental legal changes for a country just 100 years removed from slavery, African Americans continue to experience bias, discrimination and prejudice at all levels of society. The situation is even more severe for LGBTQ African Americans, who live at the intersection of racism, homophobia and transphobia and face a number of critical issues, including:

Economic Insecurity - Although economic conditions in the U.S. are improving, LGBTQ African Americans continue to be economically disadvantaged because of persistent discrimination, housing insecurity, a lack of quality, affordable healthcare and fewer educational opportunities. A 2012 report found that "32 percent of children being raised by Black same-sex couples live in poverty, compared to 13 percent of children being raised by heterosexual Black parents and just 7 percent being raised by married heterosexual white parents." Additionally, Black transgender people face severe rates of poverty, with 34 percent living in extreme poverty compared to just 9 percent of non-transgender Black people.

Violence & Harassment - According to a 2014 report on hate violence against LGBTQ and HIV-affected communities, Black survivors of hate violence were 1.3 times more likely to experience police violence than their non-Black counterparts. Black survivors were also twice as likely to experience any physical violence, twice as likely to experience discrimination and 1.4 times more likely to experience threats and intimidation during acts of hate violence. Additionally, Black transgender women face the highest levels of fatal violence within the LGBTQ community and are less likely to turn to police for help for fear of revictimization by law enforcement personnel. According to the National Transgender Discrimination Survey, 38 percent of Black transgender people who interacted with police reported harassment; 14 percent reported physical assault from police and 6 percent reported sexual assault. Such high rates of revictimization by police is a major barrier to dealing with anti-transgender violence.

HIV & Health Inequity - According to the Centers for Disease Control and Prevention, young, Black gay and bisexual men are among the communities most heavily affected by HIV. In the city of Atlanta, for example, a young, Black gay man now has a 60 percent chance of becoming HIV-positive by the age of 30 even though Black gay and bisexual men are more likely to engage in safer sex practices than their white counterparts.

Religious Intolerance - While LGBTQ African Americans identify with various faith traditions, the Christian church remains a source of both hope and trepidation for many--but acceptance of LGBTQ people is increasing in communities of faith. For example, according to the Public Religion Research Institute, support for marriage equality increased from 23 percent to 38 percent among Black Protestants between 2013 and 2014.

Criminal Injustice - A number of recent, highly publicized cases of police brutality and misconduct have highlighted how broken our criminal justice system really is. Findings from a 2014 U.S. Department of Justice investigation revealed patterns of excessive force in the Albuquerque and Cleveland police departments. Findings of clear racial disparities and discriminatory intent were also revealed in a 2015 study of Ferguson, Missouri, which became a site of major protests following the police shooting of unarmed Black teenager Michael Brown in 2014. Additionally, data from the 2011 National Transgender Discrimination Survey found disproportionately high rates of arrest and incarceration among Black transgender people when compared to all other racial and ethnic groups.

Where can I find resources that are relevant to the LGBTQ African American community?

Human Rights Campaign

Additional Resources
This resource is specific to the experiences of LGBTQ people living in the United States who identify as African American. For more on the experiences of Black LGBTQ people living outside of the U.S., click here.

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Being African American & LGBTQ: An Introduction | Human Rights Campaign

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African Americans are, and have always been, a vibrant part of the lesbian, gay, bisexual, transgender, queer (LGBTQ) and same gender-loving community. From trailblazing pioneers such as openly gay novelist James Baldwin and transgender rights activist Marsha P.

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If you want to read more about the what the Catholic Church teaches about homosexuality and gay marriage, check out this blog that debunks some common misconceptions.

Click here to read the blog!

I have heard a lot about how mean the Church is, and how bigoted, because she opposes gay marriage. How badly she misunderstands gay people, and how hostile she is towards us. My gut reaction to such things is: Are you freaking kidding me? Are we even talking about the same Church?

When I go to Confession, I sometimes mention the fact that I'm gay, to give the priest some context. (And to spare him some confusion: Did you say "locker room"? What were you doing in the women's . . . oh.) I've always gotten one of two responses: either compassion, encouragement, and admiration, because the celibate life is difficult and profoundly counter-cultural; or nothing at all, not even a ripple, as if I had confessed eating too much on Thanksgiving.

Of the two responses, my ego prefers the first - who doesn't like thinking of themselves as some kind of hero? - but the second might make more sense. Being gay doesn't mean I'm special or extraordinary. It just means that my life is not always easy. (Surprise!) And as my friend J. said when I told him recently about my homosexuality, "I guess if it wasn't that, it would have been something else." Meaning that nobody lives without a burden of one kind or another. As Rabbi Abraham Heschel said: "The man who has not suffered, what can he possibly know, anyway?"

Where are all these bigoted Catholics I keep hearing about? When I told my family a year ago, not one of them responded with anything but love and understanding. Nobody acted like I had a disease. Nobody started treating me differently or looking at me funny. The same is true of every one of the Catholic friends that I've told. They love me for who I am.

Actually, the only time I get shock or disgust or disbelief, the only time I've noticed people treating me differently after I tell them, is when I tell someone who supports the gay lifestyle. Celibacy?! You must be some kind of freak.

Hooray for tolerance of different viewpoints. I'm grateful to gay activists for some things - making people more aware of the prevalence of homosexuality, making homophobia less socially acceptable - but they also make it more difficult for me to be understood, to be accepted for who I am and what I believe. If I want open-mindedness, acceptance, and understanding, I look to Catholics.

Is it hard to be gay and Catholic? Yes, because like everybody, I sometimes want things that are not good for me. The Church doesn't let me have those things, not because she's mean, but because she's a good mother. If my son or daughter wanted to eat sand I'd tell them: that's not what eating is for; it won't nourish you; it will hurt you. Maybe my daughter has some kind of condition that makes her like sand better than food, but I still wouldn't let her eat it. Actually, if she was young or stubborn enough, I might not be able to reason with her - I might just have to make a rule against eating sand. Even if she thought I was mean.

So the Church doesn't oppose gay marriage because it's wrong; she opposes it because it's impossible, just as impossible as living on sand. The Church believes, and I believe, in a universe that means something, and in a God who made the universe - made men and women, designed sex and marriage from the ground up. In that universe, gay marriage doesn't make sense. It doesn't fit with the rest of the picture, and we're not about to throw out the rest of the picture.

If you don't believe in these things, if you believe that men and women and sex and marriage are pretty much whatever we say they are, then okay: we don't have much left to talk about. That's not the world I live in.

So, yes, it's hard to be gay and Catholic - it's hard to be anything and Catholic - because I don't always get to do what I want. Show me a religion where you always get to do what you want and I'll show you a pretty shabby, lazy religion. Something not worth living or dying for, or even getting up in the morning for. That might be the kind of world John Lennon wanted, but John Lennon was kind of an idiot.

Would I trade in my Catholicism for a worldview where I get to marry a man? Would I trade in the Eucharist and the Mass and the rest of it? Being a Catholic means believing in a God who literally waits in the chapel for me, hoping I'll stop by just for ten minutes so he can pour out love and healing on my heart. Which is worth more - all this, or getting to have sex with who I want? I wish everybody, straight or gay, had as beautiful a life as I have.

I know this isn't a satisfactory answer. I don't think any words could be. I try to make my life a satisfactory answer, to this question and to others: What are people for? What is love, and what does it look like? How do we get past our own selfishness so we can love God and our neighbors and ourselves?

It's a work in progress.
Want to read more about this topic? Out of the Closet, Into the Confessional The Catholic Church Cares about Gays Love Thy Bro This is How to Talk to Your Friend Who is Gay

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Gay, Catholic, and Doing Fine - LifeTeen.com for Catholic Youth

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So, yes, it's hard to be gay and Catholic -- it's hard to be anything and Catholic -- because I don't always get to do what I want. Show me a religion where you always get to do what you want and I'll show you a pretty shabby, lazy religion.

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Follows and discusses the movement from feeling ashamed of their sexuality and betrayed by God to articulating a strong queer Christian identity.
The phenomenon of the 'queering of Christianity'.

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Wrestling the Angel of contradiction: Queer Christian identities

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This ethnographically based article is about the ways in which individuals who choose to remain in mainstream Christian denominations while being out about their sexuality make sense of and manage the presumed discontinuity of homosexuality and Christianity. In this article I focus specifically on the processes whereby lesbian and gay Christians forge an integration of Christian doctrine, spirituality and sexuality.

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Left Religion due to experience as Queer person.

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Left Religion due to experience as Queer person.

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What's It Like Growing Up Queer In A Religious Community?

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There are degrees of acceptance throughout the religious communities of their LGBTQ brothers and sisters. Refinery29 talks about several of experiences of coming out within different faiths.

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Opening up the church to everyone.

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Christian And Gay: A Religious Leader Reflects | Originals | msnbc

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Everyone's sexuality and spirituality are subjective; no two people have the same relationship to either as anyone else. That's part of what makes each characteristic special for LGBTQ+ people of faith. Only we as free-thinking individuals get to determine for ourselves who we choose to love, and the level at which we express that devotion. And yes, this certainly applies to our relationship to the Lord Almighty, if one even exists.

Devout queers like myself each have our own definition of "God" and "gay," and we apply them to our daily lives in hopes of finding common ground between the two. That's made harder by a society that would have us believe that finding such commonality is entirely impossible. What?! You're queer and you go to religious services? How does that make sense?!

Well, it makes sense to those of us who have spent years embodying both identities, incorporating both the sexual and the spiritual into our lives in ways few are blessed to experience. But as with any coming out story, revealing your spirituality to both yourself and others is a complicated, heavily nuanced process. Personally, I'm a queer Catholic, and I can attest to the difficulty of respecting a body that makes you feel ashamed of your own because of antiquated dogma. But because of cultural ties to the religion (I'm third-generation Mexican-American), I've stayed my version of holy because it works for me.

Thankfully, I'm not alone in holding these beliefs, as the video above shows. Untold numbers of queer people around the world go through the difficult process of squaring their religious beliefs with their sexuality. And given the theme of this Monday's Met Gala - Catholicism - and the inherent queerness of the high-fashion event, there's no better time to explore the intersection of queerness and faith. In 'Like a Prayer: Queer and Religious,' them. speaks with three queer people with strong religious ties about bridging this divide in their lives: Melissa Weisz, Wazina Zondon, and Jay Malsky.
Jay Malsky

When I spoke with Jay earlier this year for them., I was able to share part of what makes this New York City-based queer religious leader so unique. Not only does Malsky head up his local Catholic parish's LGBTQ+ ministry, but he also does the Lord's work by performing throughout the city as a drag comedian. The Long Island native says he finds comfort in his vocation, and that "all of that joy is interconnected and an extension of God." That choice to live freely, though, has led to multiple attacks online from traditionalists, which he describes as a "badge of honor."

But Malsky refuses to live in negativity, saying he uses the Bible as a model for good living by "not judging other people, not pushing other people out, but lifting myself and others around me up." It helps that he views Catholicism as a source of love, especially since his connection to the Church helped him come out.

But Malsky acknowledges that it's been tough for his queer siblings, adding that it's necessary to find a community that will value your authenticity and celebrate it, much like he did. Because as he notes, "Jesus asked us to live outside the margins, and that's what we should be doing now."
Melissa Weisz

Even though Melissa Weisz admits that spirituality is a "tough word" for her, she says she feels most spiritual when she's "true to who I am and connected to who I am and feel solid and stable and comfortable and centered." And don't expect who she is to fit into an easy-to-label box. "I don't want to make one choice," she says. "I think it obliterates the other choices."

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Queer Sex and Spirituality Can Coexist - LGBTQ+ People of Faith Tell All

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Everyone's sexuality and spirituality are subjective; no two people have the same relationship to either as anyone else. That's part of what makes each characteristic special for LGBTQ+ people of faith. Only we as free-thinking individuals get to determine for ourselves who we choose to love, and the level at which we express that devotion.

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"I learnt that Allah wanted me, as a human, to be kind, compassionate, generous and loving toward my fellow beings, animals and nature."
Moved away from family, but did not abandon his religion.

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Khakan and his partner at Warwickshire Pride 2017. We share similarites and celebrate our differences.

According to a Gay Quranic Facilitator, within the Quran, the holy book of Islam, there are 114 chapters, 6,236 verses, 77,943 words and 323,620 letters.
I asked him how many mention homosexuality, homosexual acts or same sex Love? And the answer: 0. Zilch. Zero. Nada. NONE!
I have been an activist for most of my life. As soon as I realised I was different to other boys, I tried to be active in not wanting to be found out. I hid myself from those who questioned or those who scorned me. I had to because I came from a Muslim family which tried to create a life for me which just wasn't to be. I wanted to be a Good Muslim boy and follow my parents' expectations and aspirations of me.
That meant to follow the 5 pillars of Islam -
Shahadah: sincerely reciting the Muslim profession of faith
Salat: performing ritual prayers in the proper way five times each day
Zakat: paying alms to benefit the poor and the needy
Sawm: fasting during the month of Ramadan
Hajj: pilgrimage to Mecca
And to have a successful career, whatever that may be but ideally one which provides financial stability and fantastic opportunities to make it lucrative enough to build a large home, marry a person of the opposite sex and have children. Familiar cultural traits which are not only known within the Muslim household but in many South Asian families regardless of faith.

I come from a large family, and being the youngest, I had to carry the pressure to conform more than my siblings. After all, I was brought up to respect my elders and seeing that they all had their turns to rebel against my parents, I was the one who was more like the "runt of the family". I didn't fit in with my alpha male brothers and neither did I quite fit in with the females within the household, even though I loved spending time with them in the gender expected roles created for them by a patriarchal society.

I used to pray and attend the mosque, but being of an inquisitive nature, when I asked what the words I was reading meant, I was told to shut up and sit down. I wasn't provided with any answers. We appeared to be learning by rote.

I observed Ramadan and knew that we were supposed to simulate the experience of those in need and who were really experiencing starvation across the world and opened the fast with a huge feast at the end of the day in gratitude. But I also knew my loyalty to the Islamic faith was being tested and at times, I felt like a fraud because nobody would inform me as to what it all meant and I was just going through motions.

It was only when I moved to London, aged 19, that I soon began to question myself and my faith. I was beginning to develop a better understanding of who I was and what I was about to become. I was isolated, depressed and socially awkward. I learnt to place barriers between myself and others. I realise now it was because I was trying to come to terms with my sexual orientation and I couldn't face up to being a gay young man. My coming out experience was at a time when the HIV/AIDS CRISIS was at a peak, Section 28 which banned the promotion of "any form of homosexuality" was in full force and coming from a relatively religious background (my father was a founder member of Birmingham Central Mosque) not only created religious guilt in my mind, but made me feel that I couldn't be as expressive as I had liked or even to be sexually active would have negative consequences - to face the threat of HIV, be ostracized by the family and community if they ever found out I was gay or face eternal hell, damnation and fire, as taught to me by my elders and religious leaders. It all instilled a sense of fear and my mental health suffered.

So, the inner struggles or internalised homophobia I felt led me to contemplating suicide. It was only the thought of my religion teaching me suicide was a sin and how I would leave my mother, did I think twice. Not only that but the sound of the police siren blaring its siren as it weaved its way through the park, which brought me back from the brink of suicidal ideation.
The cultural complexities of family, religion and faith did not allow me to navigate a linear life or lifestyle.
As a student, my sister had included the Quran and the bible in my reading materials. For me to learn about myself and homosexuality, I had to read what the holy scriptures said. I read the books, page to page, back to back and cross referenced. I was looking for answers and couldn't find anything. I read the parables, the context, subtext, nuances, the themes, and appreciated the guidance it offered. It provided me with a moral compass but not anything about being gay.

My life "choices" were heaving with anxiety, implications and consequences.
However, I realised it was not a sin to be gay. If it was, I thought to myself, let Allah deal with me when my life is over. I read the Story of Lot time and time again. It's mentioned in both the holy scriptures. It wasn't making sense. Why would God or Allah destroy a whole town or city including women and children if the menfolk were homosexual? If we were to look at the issues and themes, the mortal men desired Angels in the guise of men and there were other issues at play too - control, rape, promiscuity, incest, consent, tests of faith and loyalty to Allah or God, idolatry and worship of deities, and intoxication, amongst other themes, which had no bearings on being gay itself.
The parables drew me in, in the same way as Shakespeare, Lewis Carroll and other phantasmagorical authors.

I learnt that Allah wanted me, as a human, to be kind, compassionate, generous and loving toward my fellow beings, animals and nature. Yes, there is violence within the scripture but history I never free from violence. I placed the books in the context they were set and I gleaned what was necessary. I learnt I had to be myself in order to survive, and that knowledge is key. I had to know and accept myself before I started to share with others. It took me a long while and I didn't inform my mother until after I had met my partner through a mutual acquaintance.
Her reaction was more positive than I had anticipated and in her acceptance of me, she proved to be more to the faith than any Muslim practitioner, leader or scholar. She showed me unconditional love, compassion and acceptance.
I told my father about a year later. He was more intolerant and his rage was full of homophobic rhetoric. He was more concerned about what his peers, the extended family and community would think, especially those from the mosque.

I chose to step away from the family home and about a year later, my father phoned and asked me to return home. I was expecting more negative reactions but instead he embraced me.
He offered re-assurances in his way and added "the Quran has a lot to teach people, some good and some bad. We will only know what becomes of us all when we reach the Day of Judgement" My father continued "we have all sinned and for those who have not sinned to "cast the first stone". My father was showing signs of being a man with foresight. On meeting my partner, he suggested we adopt and foster a child before it became legal to do so.
He asked if we would be getting married before it became recognised legislation in the UK.
He showed me levels of acceptance I never knew he could and he strove to protect me from harm. As an elderly Muslim man and a scholar, he shared his pride in me for what I had achieved and encouraged me to be the best at what I do. He urged me to use my voice and challenge social injustices. He impressed me to fight for what I believe in.

To this end, in 2014, I founded Birmingham South Asians LGBT - Finding A Voice. Birmingham's first non-funded, independent, multi faith South Asian social/support group for South Asians men and women aged 18+.
We share our stories and personal experiences. I hear stories from young British Asians, predominantly Muslims, who daren't come out to their families, students from overseas who undergo conversion therapies, Muslim Asylum seekers who are fleeing their countries due to their sexual orientation and may face execution or being ostracised from their families or communities.

I hear stories of young LGBT Muslims experiencing Islamophobia when they try to access LGBTQI+ Venues and bars, I share my own episodes of dual discrimination when being the only brown face in a white space. I write about homophobia within the South Asian community and challenge the attitudes and mind-sets of a generation of people who can really make a difference.
In the past 12 months, I have challenged several Imams and asked if they can offer advice, guidance and information to an individual who is struggling with coming to terms with his, her or their own sexual orientation or questioning it, can they stand in front of a congregation and say it's okay to be LGBT? The answer has been a resounding NO because the South Asian community is not ready for it. I asked when will the community be ready for it and I have been met with a wall of silence.

I have challenged media sources who tend to reinforce negative stereotypes of being LGBT+ and when I say one can be LGBT+ and reconcile it with faith, it is a story they do not want to hear because it provides a positive role model story and goes against the narrative they have chosen to portray repeatedly. They collude in the censorship of our voices, especially those who do not fit in with the assumed stereotype of being a Muslim or Gay.
I'm not allowed to be one AND the other. I have been given silent choices, a social contract which not only tries to disable me and alienate me, but one which says I shouldn't exist.
But I say, we being LGBT+ and with faith, are a force to reckon with and that's when I choose to say I am with my white British partner, aged 68 of nearly 26 years, who is C of E and has the bible in his bedside drawer and I have the Quran on my side.

And together, we do exist, we are recognised and accepted within our local community and we will find our voices!
@khakanqureshi
@brumasianslgbt
www.facebook.com/findingavoice

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According to a Gay Quranic Facilitator, within the Quran, the holy book of Islam, there are 114 chapters, 6,236 verses, 77,943 words and 323,620 letters. I asked him how many mention homosexuality, homosexual acts or same sex Love? And the answer: 0. Zilch. Zero. Nada. NONE!

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Gay Christians Can Now Mingle on Christian Dating Sites

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Catholic Parents of LGBTQ Children - Episode 1

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Muslims, Jews and Christians on being LGBT and believing in god

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Muslims, Jews and Christians on being LGBT and believing in god

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Organised religion and sexuality haven't always been the most comfortable bedfellows. And interpretations of religious texts, from the Bible to the Quran, have been used to argue that being LGBTQ is a sin. In some 74 countries around the world same-sex relationships are illegal, while the rights of trans people remain unprotected - with religion often a sticking point for progression.

To tackle the idea that having faith in a higher power and being queer are mutually exclusive, LGBT charity Stonewall launched its Faith Role Models programme which is supported by The MB Reckitt Trust. In February, the charity enlisted representatives across 36 religious communities - including from the Church of England, Catholicism, Hinduism, Islam, Sikhism, Judaism and Buddhism - to start conversations about LGBT equality and combat harmful myths that can tear apart families and even lead to imprisonment and death.

Dominic Arnall, Head of Projects and Programmes at Stonewall, told The Independent: "There is a common misconception that being LGBT and having faith are mutually exclusive, that faith communities are exclusively homophobic and that LGBT people do not participate in faith groups or attend places of worship.

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Sharing the full story, not just the headlines

"Faith Role Models brought together 36 LGBT people from different faiths, backgrounds, and ethnicities from across the spectrum of LGBT identities. It was an inspiring and uplifting experience to see a group of LGBT people determined to challenge stereotypes. We're here to support LGBT people to stay connected with their faith communities."

To explore what it means to be religious and LGBT, The Independent invited five Stonewall Faith Role Models to tell their stories about being open about their sexuality and their beliefs.

Tamoor Ali is 35-years-old. He is a corporate finance manager in the oil and gas industry based in London
When did you first come out and how did your faith affect this?
I came out to different people over time. I was always worried about how the faith community would react given there is no active dialogue or visible figure heads. What I have found is that it's not the religion but the community that drives a lot of those fears.
How did you expect people to react when you came out and h ow did the reality compare?
I thought people would tell me that I was wrong and committing a sin that would bring shame to my family. I thought my family would be fine, as I think they draw their strength from faith. We talk to each other and they have always been hugely supportive.
What is the biggest misconception about your faith and identifying as LGBT?
When I came out no one threw stones and no one tried to convert me. There were some worried voices around how it may impact my happiness and life, but everyone came together to ensure I had a positive experience. However, there is still not a dialogue about being LGBT and Muslim - it's more of a don't ask don't tell policy.
What do you hope to achieve?
A lot of people say you can't be gay and Muslim like it is a choice. Islam is a very accepting religion and its foundations are based on peace, befriending and supporting each other.
What is your advice for anyone who is nervous about coming out who is a member of your faith?
I hope to be one voice, a role model, someone who other LGBT and ally Muslims can look to and say it is OK: the world has not ended and that we are all stronger together. I want to give young people the chance to grow and achieve their fullest potential.

I would encourage them to start with some safe people who they can confide in and build a social network. Don't worry about doing it all once. Your family will always come around but you will need to support them in getting there as it's not easy for anyone. They also have to come out constantly and it's important to them to know that you are OK. So share your stories and introduce them to your life as much as you can.

It can be super hard but you are who you are and you will be happier, fulfilled and achieve more in life if you can be yourself fully. Don't let anyone take that away from you.
When did you first come out and how did your faith affect this?
AbbeyThorntonis 19-years-old. She is fromBuckinghamshireand is a Sociology student at the University of Bath

A common misconception is that you only come out once. I started talking about my sexuality when I was 16-years-old and came out to my parents and friends then. But I think most important is when you come out to yourself - when you accept it. When I first had thoughts about beingLGBT, my faith was so damaging.
How did you expect people to react when you came out and how did the reality compare?
A close religious friend encouraged me to be celibate, and I had to really grapple with my faith and research the scripture to not hate myself because of all the negative attitudes within the church. Now I'm a Quaker, and my faith community is very supportive and encouraging of me and my sexuality.
What is the biggest misconception about your faith and identifying as LGBT?
I think I was expecting people to b e better with it than they were: many people thought they accepted it and didn't mind, but their language and actions were often accidentally homophobic. People do always get better with time and conversation though, I'm lucky now to have very supportive family and friends.
What do you hope to achieve?
That I'm not very religious: people presume if I'm actively LGBT+ and proud of it that my faith is not overly important to me. The assumption that you can't be both is made by both communities. In reality, I really care about my relationship with God and my faith is important to me, and I know now that being who I am and being with who I love doesn't invalidate that.
What effect has taking part in the programme had on you?
When I was really, really struggling with marrying my faith and sexuality, I had some very low times. One of the things that got me through was this conviction that I would use this experience, get through the other side, and help people like me so they never have to feel like that. I want to show as many LGBT+ people of faith that unconditional love from God means unconditional, and that your love is not a sin, He made you how He wants you to be. I am so passionate about being a living example against people's misconceptions. I want to actively challenge and improve institutional Christian attitudes to homosexuality, and encourage intersectional understanding of religion with the LGBT community.
What is your advice for anyone who is nervous about coming out who is a member of your faith?
It's been powerful - just sharing and learning with such an incredible, varied and brave group of individuals was so inspiring. It's also opened my eyes to how much there is left to do, and given me the confidence to start being a more active, public role model for LGBT+ people of faith.

As a Christian, I think my advice would be to get personal with God. If you really go into the scripture, the homophobia and transphobia of the church has no basis in Jesus' teachings. Find safe, caring people who understand this, find a church who does not "tolerate" you but accepts you inherently into the church family, and start small. There are also so many amazing resources online that go over the positive Christian position towards homosexuality and its basis in the Bible, so check those out.

And be kind to yourself. You're not going to be able to be brave all the time and that's OK, you don't have to do it all at once. Practically, it sometimes helps to just talk about your feelings, sexuality or gender as if someone already knows, and then it seems more natural and less scary because you don't have to make some big announcement. The most important thing I can say is it gets better, even when you feel like it won't. Some people close to me weren't great when I first came out but now have no issues with it and it feels totally normal to them.
When did you first come out and how did your faith affect this?
Luke Dowding is 29-years-old. He is from Seaford and works in administration and business management
How did you expect people to react when you came out? How did the reality compare?
I had been on a journey from a very young age, around eight or nine in acknowledging that I was not attracted to the opposite sex as my peers were. My faith complicated this journey as I belonged to a Conservative and Evangelical Church whose teaching on sexuality was hardline and traditional. However, I've never been in a position in which I've been able to doubt the existence of God (much to my great annoyance at times) and so leaving my faith group was not an option for me. I had to learn how to reconcile the two as essential parts of my character and identity. I am no more gay than I am a Christian, no more a Christian than I am gay.
What is the biggest misconception about your faith and identifying as LGBT?
I was scared that I would be cast aside and that there would no longer be a place for me in the Church. It wasn't an easy journey and there have been some who I would have called friends and family who have not been able to join me on that journey. But, for the most part I continue to be amazed by how inclusive those of faith can be. It's almost as if that's central to the message of Christianity. However, the Church still has a long way to go before I can hold my hands up and honestly say that I am treated as an equal.
What do you hope to achieve?
Both "sides" often act as if you're betraying them and not being fully and authentically one or the other by acknowledging that you are both. I would say that the biggest misconception is that you can't be both LGBT and of faith, that they are mutually exclusive.
What is your advice for anyone who is nervous about coming out who is a member of your faith?
Churches to be a safe, inclusive and affirming place for all - particularly regardless of sexuality or gender identity. I also hope to one day become an ordained Minister in the Baptist Union of Great Britain, which is currently denied to me.

Do so at your own pace and in your own time. Find someone you can trust who is either a part of your faith community or outside of it who you can share your feelings, frustrations and hopes. It's much like coming out in any context as you can never fully predict how people will react and so a support network of some kind is essential.

If you are worried, then look at what is causing that fear: if it is something external to your influence then try your upmost to allow yourself only to focus on what you can change. Coming out is a personal process, one which allows us to reconnect with our authentic selves in whichever context we find ourselves in and so cannot be mandated or governed by a standard set of rules and behaviours.

Jide Rowland Macaulay is 51-years-old. He is the founder of the House Of Rainbow LGBT-friendly church and lives in London ​

When did you first come out and how did your faith affect this?
How did you expect people to react when you came out and how did the reality compare?
I came out as gay in 1994, after a failed heterosexual marriage. My faith affected this because I struggled to reconcile my Christianity with being gay, I relied on the dangerous teaching that homosexuality is nothing but evil. It was a devastating struggle and conflict. Ironically, my Christian faith was also my saving grace, as I now know that God loves me regardless, so I trained to be a role model so I can tell the world and other LGBT people that GAY actually stands for 'God Adores You'.
What is the biggest misconception about your faith and identifying as LGBT?
I expected condemnation, ostracism and fear and I was not disappointed. The rejection crushed me emotionally, mentally and spiritually. When I realised that the pain was not going to go away I prayed for direction and I was led to a place where I could study more about being gay and a Christian. The reality is the power of self-acceptance and reconciliation of my faith with my sexuality.
What do you hope to achieve?
That being gay is an abomination and that God hates LGBTQ people. And that it is against my culture and that it is unnatural. These misconceptions only further frustrate the wellbeing of LGBTQ people and increases self-hatred and other harmful behaviours.
What is your advice for anyone who is nervous about coming out who is a member of your faith?
My hope is to achieve freedom of mind and celebration of LGBTQ people of faith, a turnaround for LGBT of faith to reconcile and know who they are and whose they are. I want to achieve a high level of self-acceptance within the Black faith communities in the UK and around the world.

Coming out has enormous advantages, it makes the person whole again, freedom from fear and anxiety, the ability to love yourself and love others.
When did you first come out and how did your faith affect this?
Surat-ShaanKnanworks asLGBTQIproject manager for Liberal Judaism, a faith-based UK charity. He grew up around the Mediterranean and now lives in London
How did you expect people to react when you came out? and how did the reality compare?
When I grew up, although there were some notions of me being gender-variant, I was told by everyone that I was born a girl and that was that. I didn't know the word 'transgender', even less so 'trans Jew'. It would have sounded like an oxymoron. I did come out as gay or queer eventually, but this identity seemed rather mismatched. I came out as transmasculine quite late in life, after moving to the UK to join the Liberal Jewish Movement over a decade ago. My faith actually really helped me to come to terms with my identity, and I feel blessed to be part of such a progressive faith community.

I had been out as genderqueer for many years, and being a campaigner I was used to getting all sorts of reactions, positive and negative. So I didn't really think about it too much to be honest. I was prepared that not everybody in my family and among my circle of friends may equally embrace my transitioning. Yes, it was a bit scary but at the same time I felt excited to finally being able to become "myself".
What is the biggest misconception about your faith and identifying as LGBT?
Most people were totally fine with me being trans, and some not so much. Some just needed a bit more time and space to understand and learn, and that's OK. Ultimately, they realised I wasn't becoming a different person. They saw me being happier and that made all the difference.
What do you hope to achieve?
The biggest misconception is that faith and LGBT identities are at odds with each other. There's the idea in the perhaps more conservative Jewish communities that gender variance and same sex attraction is some sort of modern, secular trend and thus LGBT people in Judaism are not "real". The truth is that LGBT people have been part of this world since creation. It's time to recognise and celebrate our contribution to the Jewish community and society at large.
What is your advice for anyone who is nervous about coming out who is a member of your faith?
It feels really empowering for me to meet other LGBT people of faith, and see the network growing. Personally, I do think a lot about visibility, and I hope by being out and proud I can help create safe and positive spaces for other trans and non-binary people of faith and none.

There are still a lot of misconceptions both about 'being LGBT' and 'Jewish', so it may not be an easy road if you come from a more conservative Jewish community, but it is possible. You are not alone, there are many LGBT Jews and allies, who understand and support you. In almost every country, there are LGBT-inclusive synagogues and support groups. You can find their contact details online.

Make sure you keep safe and have a support network when you come out. Be mindful who you confide in and take it one step at a time. It is your choice how public you want to go, always check with yourself that you feel comfortable with the next move. The most important thing is that you can be who you are.

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Muslims, Jews and Christians on being LGBT and believing in God

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Organised religion and sexuality haven't always been the most comfortable bedfellows. And interpretations of religious texts, from the Bible to the Quran, have been used to argue that being LGBTQ is a sin.

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Stacey Dooley - Hate and Pride in Orlando

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Stacey Dooley travels to Orlando in the aftermath of the Pulse Bar shootings.

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Asking awkward questions about religion and sexuality | Katie Vardy | TEDxYouth@StJohns

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Asking awkward questions about religion and sexuality | Katie Vardy | TEDxYouth@StJohns

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Asking awkward questions about religion and sexuality | Katie Vardy | TEDxYouth@StJohns

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Radiating glitz and glamour through every extravagant surface, luxury travelling hits a new peak in the United Arab Emirates. From the dizzying heights of the ultramodern architecture to the lavish shopping throughout golden streets, there are a number of reasons to fall headfirst in love. However, it's not all perfect "" its notoriously strict laws on homosexuality and relationships between unmarried couples make it a subject of controversy. But how much is fact, and how much is fear? What is the reality of life there for someone who checks these boxes?

UK expat lawyer Matthew has experienced first-hand life as a gay man in the United Arab Emirates for two years, spending six months in Dubai and 18 months in Abu Dhabi.

"Having been out in the UK for years both at home and work, I never actually thought about life as a gay man too much before I moved out to the UAE. Before I came, I was mostly unsure of what it would be like, and how easy it would be in comparison to live in the Emirates as an openly gay man. It's not as easy to just be open here as it is in the UK."

"As far as work goes, I am not as open about my sexuality as I would be in the UK. If someone were to ask then I would tell them, but as we have lots of local clients I wouldn't necessarily tell them otherwise. For example, if a colleague or client asks me if I am married, I probably wouldn't jump to correct them that I'm gay. However, all of my friends here know that I am gay, and as most of them are fellow ex-pats there isn't an issue with it at all. I have a mix of straight and gay friends here."

As surprising and contradictory to what we think of the U.A.E that statement might be, the reality of the gay scene is even more uplifting to hear. "The gay nights are great fun!" Matthew enthuses, giving examples of amazingly vibrant nights out where he quickly dashes the idea of fear and not fun.

"In Dubai, there are a few nights in the week known to have a lot of gay guests: I saw DWV (a drag queen pop group) recently and there was a 20ft rainbow flag on the wall. The atmosphere is great - I don't think people are conscious of it being gay, and worried that the police may raid the venue."

If there are no 'official' gay clubs, how do these nights become known? "They're usually known through social media or word of mouth, although they're never advertised [as gay clubs]. Social media is monitored here, so the club would be closed otherwise." Of course, not all ventures are successful in avoiding closure:

"In Abu Dhabi, there used to be a well-known gay venue that was very popular with locals, as there are lots of locals on the gay scene who just aren't openly out. That closed a year ago, and since then there have been a few attempts to get somewhere else up and running but to no avail."

With one club actively hosting a drag pop group and one local venue shut down, it may seem as though there is a divide. However, Matthew is quick to point out that there is a valid reason. "There are differences between Dubai and Abu Dhabi purely due to the fact that Dubai has more expats. The Emirates crew make up many of the population, and lots of gay people come to the country this way."

Some tips to stay safe can easily be found online for those in a gay or unwed couple looking to travel to countries that hold such strong laws as the United Arab Emirates, with most involving advice on how to avoid suspicion, such as booking rooms with separate beds at hotels. However, Matthew explains that this may be unnecessarily attributed to paranoia, when it should simply be viewed as a respectful measure for a different culture.

"While booking a twin room is easier, doing so is really just being considerate of the place that you are in. The Emirates are very private, and respect of that privacy is paramount "" therefore, people will not pry into your personal space/business, but PDA (public displays of affection) is definitely off-limits whether you are straight or gay."

As many ways as there are to cultivate a thriving life as a gay person in the Emirates, it is always worth remembering that the consequences can be real and harsh. "The maximum penalty is ten years in jail, followed by deportation, if you are an ex-pat. Personally, I don't worry about this or think it would be enforced, but you do need to be aware just to respect the culture," Matthew warns.

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Being gay in the United Arab Emirates | LGBT tailor-made travel | Out Of Office

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Radiating glitz and glamour through every extravagant surface, luxury travelling hits a new peak in the United Arab Emirates. From the dizzying heights of the ultramodern architecture to the lavish shopping throughout golden streets, there are a number of reasons to fall headfirst in love.

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Considering the tolerant and gay-friendly image of the Netherlands, antigay violence is a remarkably grave problem. By combining a broad survey of Amsterdam youth with in-depth interviews with smaller groups and individual attackers and reviewing recent cases, we conclude that traditional norms of gender and sexuality present in broader society form the breeding ground of the violence. The gay-friendly narrative that dominates discussions on citizenship in the Netherlands - opposing the liberal 'Dutch' to the Muslim 'Other' - coexists next to traditional norms of gender and sexuality, thereby not challenging the roots of homonegativity. Even perpetrators duplicate the prevailing gay-tolerant rhetoric of Dutch society, but do not refrain from all sorts of violence as soon as they are confronted with aspects of it that collide with traditional norms of gender and sexuality. Peer pressure and the fear of seduction often function as triggers of the violence. However, these situational factors can only be understood in a larger macro-sociological framework, showing the necessity of a multilevel approach in coming towards a comprehensive understanding of antigay violence.

Anti-homogeweld zijn geen incidenten. Inbreng PVV debat homo-emancipatie (n.d.) URL: www.pvv.nl/index.php?option=com_contentandtask=viewandid=906 Google Scholar

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Duyvendak, JW, Tonkens, E, Hurenkamp, M (2008) Culturalization of citizenship in the Netherlands. Paper presented at the Annual Meeting of the APSA 2008 Annual Meeting, Hynes Convention Center, Boston, Massachusetts. Google Scholar

Duyvendak, JW, Pels, T, Rijkschroeff, R (2009) A multicultural paradise? The cultural factor in dutch integration policy. Hochschild, JL, Mollenkopf, JH Bringing Outsiders In. Transatlantic Perspectives on Immigrant Political Incorporation. Ithaca, NY and London: Cornell University Press, 129-139. Google Scholar

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Herek, GM (1992) The social context of hate crimes. Notes on cultural heterosexism. Herek, GM, Berrill, KT Hate Crimes. Confronting Violence Against Lesbians and Gay Men. Newbury Park, CA: SAGE, 89-104. Google Scholar

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'As long as they keep away from me': The paradox of antigay violence in a gay-friendly country

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Considering the tolerant and gay-friendly image of the Netherlands, antigay violence is a remarkably grave problem. By combining a broad survey of Amsterdam youth with in-depth interviews with smaller groups and individual attackers and reviewing recent cases, we conclude that traditional norms of gender and sexuality present in broader society form the breeding ground of the violence.

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This clip is apart of a serious that aimed to show that it was possible to be apart of a faith and be queer.
Content Warning: does refer to some of the more harsh and dated views on sexuality

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Queer Sex and Spirituality Can Coexist — LGBTQ+ People of Faith Tell All

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Queer Sex and Spirituality Can Coexist — LGBTQ+ People of Faith Tell All

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Everyone's sexuality and spirituality are subjective; no two people have the same relationship to either as anyone else. That's part of what makes each characteristic special for LGBTQ+ people of faith. Only we as free-thinking individuals get to determine for ourselves who we choose to love, and the level at which we express that devotion. And yes, this certainly applies to our relationship to the Lord Almighty, if one even exists.

Devout queers like myself each have our own definition of "God" and "gay," and we apply them to our daily lives in hopes of finding common ground between the two. That's made harder by a society that would have us believe that finding such commonality is entirely impossible. What?! You're queer and you go to religious services? How does that make sense?!

Well, it makes sense to those of us who have spent years embodying both identities, incorporating both the sexual and the spiritual into our lives in ways few are blessed to experience. But as with any coming out story, revealing your spirituality to both yourself and others is a complicated, heavily nuanced process. Personally, I'm a queer Catholic, and I can attest to the difficulty of respecting a body that makes you feel ashamed of your own because of antiquated dogma. But because of cultural ties to the religion (I'm third-generation Mexican-American), I've stayed my version of holy because it works for me.

Thankfully, I'm not alone in holding these beliefs, as the video above shows. Untold numbers of queer people around the world go through the difficult process of squaring their religious beliefs with their sexuality. And given the theme of this Monday's Met Gala - Catholicism - and the inherent queerness of the high-fashion event, there's no better time to explore the intersection of queerness and faith. In 'Like a Prayer: Queer and Religious,' them. speaks with three queer people with strong religious ties about bridging this divide in their lives: Melissa Weisz, Wazina Zondon, and Jay Malsky.
Jay Malsky

When I spoke with Jay earlier this year for them., I was able to share part of what makes this New York City-based queer religious leader so unique. Not only does Malsky head up his local Catholic parish's LGBTQ+ ministry, but he also does the Lord's work by performing throughout the city as a drag comedian. The Long Island native says he finds comfort in his vocation, and that "all of that joy is interconnected and an extension of God." That choice to live freely, though, has led to multiple attacks online from traditionalists, which he describes as a "badge of honor."

But Malsky refuses to live in negativity, saying he uses the Bible as a model for good living by "not judging other people, not pushing other people out, but lifting myself and others around me up." It helps that he views Catholicism as a source of love, especially since his connection to the Church helped him come out.

But Malsky acknowledges that it's been tough for his queer siblings, adding that it's necessary to find a community that will value your authenticity and celebrate it, much like he did. Because as he notes, "Jesus asked us to live outside the margins, and that's what we should be doing now."
Melissa Weisz

Even though Melissa Weisz admits that spirituality is a "tough word" for her, she says she feels most spiritual when she's "true to who I am and connected to who I am and feel solid and stable and comfortable and centered." And don't expect who she is to fit into an easy-to-label box. "I don't want to make one choice," she says. "I think it obliterates the other choices."

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Queer Sex and Spirituality Can Coexist - LGBTQ+ People of Faith Tell All

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Everyone's sexuality and spirituality are subjective; no two people have the same relationship to either as anyone else. That's part of what makes each characteristic special for LGBTQ+ people of faith. Only we as free-thinking individuals get to determine for ourselves who we choose to love, and the level at which we express that devotion.

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Queer Theology's Queer Lectionary Podcast gives you an LGBTQ perspective on a different Bible passage ... every single week

Too often, the same 7 "clobber passages" are all that's discussed when it comes to LGBT lives and issues. We are more than what we are not.Each week at Queer Theology, we take a passage from the upcoming Sunday's lectionary and share a queer perspective on it. We think that looking at what Bible passages might say for LGBT people and what LGBT people might bring to passages are both important.

Browse by book of the Bible Browse by date Subscribe in iTunes Subscribe by email

"I first discovered Queer Theology as I browsed iTunes, on a whim, for queer themed podcasts.. As I listened I found myself falling in love with theology for the first time in my life. It was the catalyst for me being able to begin to fully connect myself as a queer person, with theology, the Bible, and social justice."

Rah Carter

"I love the Queer Theology podcast and I look forward to it every week. Sometimes, I really need to hear some good news, and frequently this podcast has some really good news for (and from) queer people. I'm grateful that Shay and Brian tackle hard passages and the bad theology that clings to them. Keep up the good work!"

Moose Flores, M.Div.

"The queer lectionary podcast demonstrates how the Bible is relevant and revelatory for queer people, and stretches my perceptions of the usefulness of reading the Bible."

Emmett Jean

Browse podcast by book of the Bible

Special Topics

Genesis

Exodus

Deuteronomy

1 Kings

2 Kings

Psalms

Proverbs

Isaiah

Jeremiah

Ezekiel

Amos

Micah

Matthew

Mark

Luke

John

Acts

Romans

1 Corinthians

2 Corinthians

Galatians

Ephesians

Philippians

Colossians

1 Timothy

2 Timothy

Philemon

Hebrews

James

2 Peter

1 John

Revelation

Transgender Day of Remembrance 2018

Your identity matters - Jeremiah 31:7-9

Seduction - Ruth 3:1-5, 4:13-17

Making Meaning - Job 38:1-7, 34-38

The Greatest Command Is Old - Deuteronomy 6:1-9 & Mark 12:28-34

How do we relate to God? - Hebrews 4:12-16

God trusts you to pick your partner - Genesis 2:18-24

Biblical Allyship - Mark 9:38-50

Queer Sacred Spaces: Ours & Yours

Words Matter - James 3:1-12

Immigrants are healed & Jesus changes his mind - Mark 7:24-37

Does this offend you? John 6:60-69 #throwback

Wisdom is a Woman - Proverbs 9:1-6 #throwback

It's Okay to Not be Okay - 1 Kings 19:4-8 #throwback

Use Your Gifts - Ephesians 4:1-16 #throwback

Do the Easy Thing - 2 Kings 5:1-15 #throwback

With His Body - Ephesians 2:11-22 #throwback

I Am Not A Prophet - Amos 7:12-15 #Throwback

Leaving Can Be Good For You & Them - Mark 6:1-13

Forgiveness is with you - Psalm 130

Bringing About The Kingdom: Mark 4:26-34

Even When Your Family Doesn't Get It: Mark 3:20-35 - Throwback

When liberation turns into oppression - 1 Samuel 8

Christians & LGBT people carry death in our bodies - 2 Corinthians 4:5-12

How to enter the Kingdom of God - John 3:1-17

Bodies Matter - Ezekiel 37:1-14 - #Throwback

The Truly Happy Person - Psalm 1

Divine Revelation & Respectability Politics - Acts 10

Something new is happening here - Acts 8:26 - 40

This is his commandment... - 1 John 3:16-24

Faith into praxis, politics into activism

How to handle tough feelings on your faith journey

Holy Week 2018

Crucify him! - Mark 15:1-15

"They tried to bury us..." - John 12:20-33

The Politics of Jesus

Collaborating with the empire - John 2:13-22

What will you give in exchange for your life? - Mark 8:31-38

Figuring out your relationship with God - Mark 1:9-15

LGBTQ Christians reflect the glory of Jesus Christ - 2 Corinthians 4:1-6

We want to recruit you - 1 Corinthians 9:16-23

Community Question: How do you make spiritual resolutions?

Change your heart & your life - Mark 1:14-20

You knit me together - Psalm 139

New Year, New You

Mary's understanding of God - Luke 1:47-55

This is God's good news - Isaiah 61:1-4

John the Baptist & Building on Queer Activism - Mark 1:1-8

Your oppression is not your fault - Isaiah 64:1-9

Can you be anti-LGBTQ and a Christian? - Matthew 25:31-46

Listener Questions: How do you know it's to be transgender?

Faith & Justice - Amos 5:18-24

Transgender & Christian 2017

Why should Christians talk about sex?

Don't get trapped by anti-LGBTQ Christians - Matthew 22:15-22

God's Comfort - Isaiah 25:1-9

Queer Christians are the cornerstone of the Kingdom - Matthew 21:33-46

Jesus takes no sh*t - Matthew 21:23-27

The Generosity of God - Matthew 20:1-16

The Exodus didn't happen. The Exodus is true. - Exodus 14:19-31

Back to the (Queer Christian) Basics

Love Is An Action - Romans 12:9-21

A Holy Ruckus - Exodus 1:8-2:10

Is gay sex defiling? - Matthew 15:10-20

A Depressed Prophet - 1 Kings 19:9-14

Wrestling with God - Genesis 32:22-31

The Kingdom of Heaven is like... - Matthew 13:44-46

Wild Goose 2017

Why you should read the Bible queerly

Queer Christians' Burden - Matthew 11:16-19, 28-30

Welcoming Churches - Matthew 10:40-42

Pride Month 2017

LGBTQ Suffering & Pulse Shooting, one year later - Romans 5:1-8

LGBTQ People Are Made In God's Image - Genesis 1:1 - 2:4

One Queer Body - 1 Corinthians 12:12-13

Easter 2017

Palm Sunday & Holy Week 2017

Resurrection Miracles - John 11:1-45

Queering The Bible

God is in the margins - John 4:5-42

The power of queer community - Genesis 12:1-4

When I kept silent... - Psalm 32

Transfiguration: Jesus Comes Out - Matthew 17:1-9

What does it mean to be God's temple? - 1 Corinthians 3:10-11, 16-23

Will you choose life? - Deuteronomy 30:15-20

What does it mean to be a light? - Isaiah 58:7-10

What does the Lord require? - Micah 6:1-8

Identity

Advent, Christmas, and Waiting for 2017

Speak in the name of the Lord - James 5:7-10

Psalms, Kings, and Donald Trump - Psalm 72:1-7, 18-19

Self Care in the Christian Lectionary

An important Transgender Day of Remembrance message for Christians

God's Vision for a New Earth - Isaiah 65:17-25

"The Bible says weird things about marriage" - Luke 20:27-38

Sodom & Gomorrah - Isaiah 1:10-18

Is it all about getting into heaven?

What does it mean to be inspired? - 2 Timothy 3:14 - 4:2

This is my good news ... God's word cannot be imprisoned - 2 Timothy 2:8-13

God did not give you a spirit of timidity! - 2 Timothy 1:6-14

Don't Worry Be Happy? - 1 Timothy 6:6-19

What the F*#k Do You Do with Money? Luke 16:1-13

Changing God's Mind - Exodus 32:7-14

You are not ruined - Jeremiah 18:1-11 & Philemon 1-21

Psalm 68:4-7,10-11 - God's Recurring Priorities

How do you justify Romans? LGBT Clobber Passage

Love & Freedom - Galatians 5:1,13-18

"Go Off Script" - on the Orlando Massacre at Pulse Nightclub

How to go from oppressor to ally - Galatians 1:11-24

Is this from God? Galatians 1:1-12

Queer Virtue: An interview with Rev Liz Edman

What we learned from 3 years of queering the Bible

Obey God - Acts 5:27-41

Doubting Thomas - John 20:19-31

Are you a new creation? - 1 Corinthians 5:17-21

What's your burning bush? Exodus 3:1-8

Sassy Jesus Gets Sh*t Done - Luke 13:31-35

Piety or Politics? - Romans 10:8-13 & Luke 4:1-13

Prophetic Stories - Isaiah 6:1-18

Gifts for the Common Good - 1 Corinthians 12:4-11

Different Types of Activism - Isaiah 42:1-9

The Light In Us: John 1:1-18

Submit to What?? Colossians 3:12-21

Self-Care and the Holidays

The Body of Christ Has AIDS

Queer Theology Synchroblog 2015 Announcement

What Kind of God? Psalm 146:7-10

A New Heaven and A New Earth: Revelation 21:1-6

Your Faith Has Made You Well: Mark 10:46-52

The Nones Are All Right: an interview with Kaya Oakes

Make the Work of Our Hands Last: Psalm 90:12-17

Welcome the Children: Mark 10:2-16

Weep and Moan: James 5:1-6

A Place for Anger: Psalm 54

Faith Without Works Is Dead: James 2:14-18

Who Do You Favor? // James 2:1-5

Does Queer Sex Make You Unclean? - Mark 7:1-8,14-15, 21-23

Does this offend you? - John 6:60-69

Wisdom is a Woman - Proverbs 9:1-6

It's Okay to Not be Okay - 1 Kings 19:4-8

Use Your Gifts - Ephesians 4:1-16

Queering Theology

With His Body - Ephesians 2:11-22

I Am Not A Prophet - Amos 7:12-15

Shake It Off, Shake It Off - Mark 6:1-13

What Does Healing Look Like? Mark 5:21-43

Pride is a virtue

Bringing About The Kingdom: Mark 4:26-34

Even When Your Family Doesn't Get It: Mark 3:20-35

God Did Not Give You A Spirit of Fear - Romans 8:14-17

The Power of Community

When Queer People Love Each Other, There God Is: 1 John 4:11-16

Nothing God Makes Is Unclean: Acts 10

What Does Solidarity Look Like? - Acts 9:26-31

Queer People Bring Salvation: Acts 4:8-12

Jesus's Body Matters - Luke 22:35-48

A Community of Care - Acts 4:32-35

An Empty Tomb? // Easter 2015

Why Do We Do This? Maundy Thursday

Stories Can Change the World

Your Sassy Gay BFF? - Psalm 137

Bodies Are More Valuable Than Windows - John 2:13-25

Jesus Comes Out - Mark 9:2-10

We Are Christ's Ambassadors - 2 Corinthians 5:20-6:2

Behold I Am Doing Something New! Isaiah 43:18-19, 21-22, 24-25

God Is To Be Praised: Psalm 146:1-6

Marriage is a Distraction: 1 Corinthians 7:32-35

After John Went To Jail: Mark 1:14-15

Your Body Is A Temple: 1 Corinthians 6:13-15, 17-20

Happy New Year 2015!

Advent: What Are We Waiting For

Mary, the Fierce Mother of God - Luke 1:46-48, 49-54

What Kind Of Person Do You Want To Be? - 2 Peter 3:8-14

Trust Your Experiences - 1 Corinthians 1:3-9

Who Gets Eternal Life? - Matthew 25:31-46

God Wants You To Be Happy - Psalm 128:1-5

Does God Really Hate Worship Bands? - Amos 5:18-24

All Saints Day - Matthew 5:1-12

God's Destruction - Exodus 22:20-26

Need and Plenty - Philippians 4:12-14

The Kingdom Is Ours - Matthew 21:33-43

Survive/Thrive

Paul's Ambiguous Message - Philippians 1:20-24

How Do You Know What Is True? - Exodus 14:19-31

Let No Debt Remain - Romans 13:8-10

Fire In Our Bones - Jeremiah 20:7-9

Put Your Body On the Line - Romans 12:1-7

Is America A City On A Hill? - Isaiah 56:1, 6-8

Redefine The Missionary Position - Romans 10:5-15

Share & Share Alike

God is On Our Side - Jeremiah 20:10-13

God Is Your Wingman - Genesis 1:1-2:4

Get A Bigger Vision - Acts 2:1-21

Mary Was With Them - Acts 1:12-14

A Comforter Will Come - John 14:15-21

Repent & Be Saved! - Acts 2:14-41

When the Work Begins - Luke 24:13-35

And There Were No Needy Among Them - Acts 2:42-47

Unlikely Witnesses - Matthew 28:1-10

Jesus Steals a Donkey - Matthew 21:1-11

Bodies Matter - Ezekiel 37:1-14

Children of Light - Ephesians 5:8-14

The Kingdom is Bigger - John 4:5-42

God Is On Our Side - Psalm 121

The Temptation of Christ (and Us) - Matthew 4:1-11

Jesus Comes Out - Matthew 17:1-9

God's Temple - 1 Corinthians 3:16-23

Feeding the Head & the Heart

Salt of the Earth - Matthew 5:13-16

The Low Class & Low Life Followers of God - 1 Corinthians 1:26-31

Come & Follow - Matthew 4:12-23

Come & See - John 1:29-42

Marking Moments - Matthew 3:13-17

Sanding Down the Edges John 1:1-18

What Kind of King? Isaiah 9:2-7

What Child Is This? Matthew 1:18-24

Waiting on Advent

Prepare the Way of the Lord - Matthew 3:1-12

Choosing to Die - Luke 23:33-43

War on Who? - Luke 21:5-19

Transgender Day of Remembrance 2013

All Saints Day 2013

What about sin? - Luke 28:9-14

Wrestling With God - Genesis 32:22-31

Do the Easy Thing - 2 Kings 5:1-15

Fan the Flame - 2 Timothy 1:1-14

Names - Luke 16:19-31

Is There a Balm in Gilead? - Jeremiah 8:18-9:1

Where do you fit in? - Luke 15:1-10

A Cost Involved: Luke 14:25-33

Missing the Point - Hebrews 13:1-8, 15-16

What Will You Be Called? - Isaiah 58:9b-14

Run The Race - Hebrews 11:29-12:2

What Worship Is Required? - Isaiah 1:10-20

Communal Tradition - Psalm 107

What Are You Asking For? Luke 11:1-13

What's Your Role? Luke 10:38-42

It's In Your Heart: Deut 30:9-14

Shake It Off - Luke 10:1-11

Passing the Mantle - 2 Kings 2:1-2, 6-14

Got Demons? - Luke 8:26-39

How are sins forgiven? Luke 7:36-8:3

Don't Ask Permission: Galatians 1:11-24

Which Gospel do you follow? - Galatians 1:1-12

Holy Flamers: Pentecost Sunday 2013

Faith In Action & Costly Conversion: Acts 16:16-34

Do you want to be healed? John 1:5 - 9

Queer Lectionary: Acts 11:1 - 8 & Revelation 21:1 - 6

Reading Queerly: Queer Lectionary Podcast

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Queer Theology's Queer Lectionary Podcast gives you an LGBTQ perspective on a different Bible passage ... every single week Too often, the same 7 "clobber passages" are all that's discussed when it comes to LGBT lives and issues.

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Negotiating Queer and Religious Identities in Higher Education - Yvette Taylor and Emily Falconer

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Negotiating Queer and Religious Identities in Higher Education - Yvette Taylor and Emily Falconer

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Our Bible App, a Bible app tailored toward LGBTQ people, women, and people of color who have faith, has officially launched.

According to a news release, Our Bible App is available for download on iOS and android phones, making a number of bible translations available at one touch - including a translation that uses gender neutral pronouns for God. The app isn't only filled with bible verses, though. It also provides a number of resources for the LGBTQ community, including videos and podcasts that are all affirming.

"Finding a spiritual home hasn't been easy, especially when so much of my community is fragmented and spread out all over the world. I created this app for me and people like me. I really hope this app brings us together, lifts up our collective voices and gives us back some of our power," Crystal Cheatham, founder of Our Bible App, said in the news release. "This app is for all identities not just those who fit into the white, heteronormative mold that has fed conservative Christianity for so long. I believe spirituality is a spectrum and I want to create something for those who have been harmed by the church and for those who still fiercely love it,"
Previously...
Yes, the Bible does say that homosexuality is a sin. But it also says that eating pork, wearing a cotton/polyester blend, letting your hair become "unkempt," period sex, and a whole list of things many of us do every single day are sins, sometimes punishable by death. These sins, included in Leviticus, are often disregarded. While rules on eating meat and wearing blended fabrics have largely shed away, the Bible can still feel inaccessible for LGBTQ people. That's why Crystal Cheatham created Our Bible App, an app focused on LGBTQ, women, and people of color who have faith.

Our Bible App was set to launch in June and it's looking to take the Bible "back to the roots," helping people of all colors and creeds worship in the way that makes them feel best. In a statement, Crystal said she was driven to create the app after feeling like her faith was being erased.

"I'm black, I'm a lesbian, and I'm tired of feeling like my faith doesn't matter," Crystal said. "Some think it's an anomaly that a black lesbian can be a Christian, but there are many out there like me, not just gay but those who are pro-choice and Christian, anti-Trump and Christian and interfaith and Christian."

We often have ideas of what certain people look like or believe in, but the truth is people don't fit into neat little categories. Being religious and believing in social justice, or being pro-choice aren't mutually exclusive. That's why Our Bible App will include various meditations, translations, chats, podcasts and readings focused on different ways to worship. From social justice devotionals to spiritual-based readings the app plans to cater to all kinds of people who want to practice their bible-based religion, not just those who most people think want to worship.

If you're interested in Our Bible App, head over to the website and sign up. Once it's released in June, the app will be sent straight to your phone - for free.

Related: Watch How People React to the Bible When They Think It's the Qur'an

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Dear Queer Christians, There Is Now a Bible App For You

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Our Bible App, a Bible app tailored toward LGBTQ people, women, and people of color who have faith, has officially launched. According to a news release, Our Bible App is available for download on iOS and android phones, making a number of bible translations available at one touch - including a translation that uses gender neutral pronouns for God.

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The right to expel gay children from school isn't about freedom; it's about cruelty

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The right to expel gay children from school isn't about freedom; it's about cruelty

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The right to expel gay children from school isn't about freedom; it's about cruelty | David Marr

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Why do religious leaders insist on this ugly law, when so many of their schools want nothing to do with it?

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A vigil for the victims of the Pulse nightclub attack was held at Lake Eola in Orlando last week. Credit Credit Hilary Swift for The New York Times

ORLANDO, Fla. - After news media reports suggested that the man who carried out the massacre at a gay nightclub here may have himself been gay, the company that bills itself as "the world's largest gay hookup site" put out what amounted to a distress call, asking members who may have been in contact with the gunman, Omar Mateen, to come forward.

In an attempt to find an account connected to the killer, the site, Adam4Adam combed through the profile photos of every one of its 300,000 Florida members and researched 20 email addresses used by Mr. Mateen over the years that the company said had been provided by the F.B.I.

Adam4Adam came up with nothing.

"I think it was a hoax," David Lesage, a spokesman for the Montreal-based company, said about the reports that Mr. Mateen had used Adam4Adam and other dating sites and apps for gay men.

Two weeks after Mr. Mateen barged into the Pulse nightclub on June 12 and opened fire on the crowd, leaving 49 people dead and another 53 wounded, investigators are still trying to determine the underlying motive for the slaughter. Although federal officials have said Mr. Mateen had become radicalized to some extent online, at least half a dozen men have come forward with claims that hint at another potential motive, reporting that they had seen Mr. Mateen at gay clubs, encountered him online or had romantic encounters with him.

The claims have prompted investigators to look into whether Mr. Mateen, who had called 911 pledging allegiance to the Islamic State, was also a closeted gay man consumed by feelings of self-loathing and revenge.

F.B.I. investigators, who have conducted more than 500 interviews in the case, are continuing to contact men who claim to have had sexual relations with Mr. Mateen or think they saw him at gay bars. But so far, they have not found any independent corroboration - through his web searches, emails or other electronic data - to establish that he was, in fact, gay, officials said.

The question of sexual orientation is a part of a broader effort by the F.B.I. to establish Mr. Mateen's criminal profile. Beyond being a critical piece of information that could help the agency reconstruct the deadliest mass shooting in modern American history, it could aid in creating a broader analysis of criminal and terrorist behavior.

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Although federal officials have said that the Orlando gunman, Omar Mateen, was radicalized at least to some extent online, at least half a dozen men have come forward to report that they had seen Mr. Mateen at gay clubs, encountered him online, or had romantic encounters with him. Credit MySpace, via Associated Press

"People often act out of more than one motivation," Attorney General Loretta Lynch told reporters during a visit here on Tuesday. "This was clearly an act of terror and an act of hate."

One of the first people to bring up the idea that Mr. Mateen could have been gay was his ex-wife, Sitora Yusufiy, who, a day after the massacre, told The New York Times that her former husband often made angry comments about homosexuality.

"If you know anything about psychology, you know that people that have a really, really strong resentment or above-average hate toward something, it's because deep inside that's what they truly are," she said in an interview at her home in Boulder, Colo. "In Islam, it's true that there is very low tolerance for homosexuality. He may not have been able to be himself."

But she added that she was speculating, and that there was nothing in their intimate life on which she had based that hunch.

Several men later came forward to tell other news media outlets that Mr. Mateen was a regular at Pulse. (Two of them, female impersonators who perform at the club, declined to comment for this article, though, saying the focus ought to be on the victims.)

Another Orlando man, a Navy veteran named Kevin West, told The Los Angeles Times and The Washington Post that he had communicated with Mr. Mateen for about a year on Jack'd, a gay chat and dating app.

Hector Camacho, the chief executive of Jack'd, said the company was cooperating with the F.B.I.

A company spokesman, Jeff Dorta, said several television networks that sought to authenticate the report forwarded screen shots of what was purported to be Mr. Mateen's Jack'd profile page, which they said they had received from a source making the allegation. Mr. Dorta said that a technical analysis determined that the profile page was probably not created by Mr. Mateen.

"While we are not at liberty to comment on any specifics, I can tell you that as of now, utilizing the information Jack'd has been provided, we have not been able to substantiate that Omar Mateen was a Jack'd user," Mr. Dorta said.

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On June 21, Attorney General Loretta Lynch visited the crime scene at the Pulse nightclub in Orlando, Fla. "People often act out of more than one motivation," she said. "This was clearly an act of terror and an act of hate." Credit Gerardo Mora/Getty Images

In an interview, Mr. West refused to share any of the messages or pictures or explain which app he had used to communicate with Mr. Mateen. He became combative when pressed. "I don't need to prove anything to anyone," Mr. West said. "If I said it, it's true."

On Tuesday, the Spanish-language television network Univision aired an interview with a man identified only as Miguel - his face was disguised and his voice distorted - who claimed to have had a two-month relationship with Mr. Mateen after meeting him on the app Grindr.

The man said Mr. Mateen had profiles on at least three gay dating apps. He said they first met at another gay club in Orlando, the Parliament House, and had more than a dozen rendezvous at an area hotel.

Miguel told the network that Mr. Mateen felt rejected by Hispanic gays and was angry at Puerto Ricans in particular, because he once had a sexual liaison with a man who later confessed to being H.I.V. positive.

"I believe this crazy horrible thing he did was revenge," he said in the English-language version of the interview.

Federal authorities looked into his account and do not consider it credible, said a law enforcement official who spoke on background because the information was part of an ongoing investigation.

Christopher Hansen, 32, a witness to the Pulse massacre, said that if it turned out that Mr. Mateen had been gay, it might open a conversation about homophobia in Muslim and other religious households where homosexuality is sometimes not accepted.

"Maybe this would help open up eyes in all religions," he said.

Pedro Julio Serrano, a gay activist in Puerto Rico, said he was worried that Univision's interview sought to dismiss the killings as a "personal quarrel."

"We haven't seen any texts, phone calls, voice mail messages, emails or Facebook messages," Mr. Serrano said. "We have to be very careful here. There are 49 families who are hurting because they lost their loved ones, and 53 going through the process of healing. We cannot fuel or ignite anything that will add to that pain and that suffering and that will inflame the sentiment and the emotions we are all going through."

Matt Apuzzo and Eric Lichtblau contributed reporting from Washington.

A version of this article appears in print on , on Page A13 of the New York edition with the headline: In Hunt for Answers, F.B.I. Follows Claims That Orlando Gunman Was Gay. Order Reprints | Today's Paper | Subscribe

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Was the Orlando Gunman Gay? The Answer Continues to Elude the F.B.I.

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ORLANDO, Fla. - After news media reports suggested that the man who carried out the massacre at a gay nightclub here may have himself been gay, the company that bills itself as "the world's largest gay hookup site" put out what amounted to a distress call, asking members who may have been in contact with the gunman, Omar Mateen, to come forward.

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Watch Netflix movies & TV shows online or stream right to your smart TV, game console, PC, Mac, mobile, tablet and more.

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'I believe you can be both gay and Muslim'

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Asif Quraishi, who is gay and Muslim, and imam and broadcaster Ajmal Masroor, talk to the BBC's Victoria Derbyshire about Islam and homosexuality.

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Queer Britain - Series 1: 1. Does God Hate Queers?

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Riyadh meets a disfellowed Jehovah's Witness and a transmasculine Christian.

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Unlikely support group for Beto O'Rourke: White, Evangelical Women. Under-the-radar web of white Evangelical women in Texas who support a politician who advocates LGBTQ+ rights

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Tess Clarke, center, spoke with Sarah Damoff, left, and Kelsey Hency last month. The women, all evangelicals, say they are voting for Beto O'Rourke, the Democrat challenging Senator Ted Cruz. Credit Credit Ilana Panich-Linsman for The New York Times

DALLAS - After church on a recent Sunday, Emily Mooney smiled as she told her girlfriends about her public act of rebellion. She had slapped a "Beto for Senate'' sticker on her S.U.V. and driven it to her family's evangelical church.

But then, across the parking lot, deep in conservative, Bible-belt Texas, she spotted a sign of support: the same exact sticker endorsing Beto O'Rourke, the Democrat who is challenging Senator Ted Cruz.

"I was like, who is it?" she exclaimed. "Who in this church is doing this?"

Listening to Ms. Mooney's story, the four other evangelical moms standing around a kitchen island began to buzz with excitement. All of them go to similarly conservative churches in Dallas. All are longtime Republican voters, solely because they oppose abortion rights. Only one broke ranks to vote for Hillary Clinton in 2016. But this November, they have all decided to vote for Mr. O'Rourke, the Democratic upstart who is on the front line of trying to upend politics in deep-red Texas.

In the Senate race, one of the most unexpectedly tight in the nation, any small shift among evangelical voters - long a stable base for Republicans - could be a significant loss for Mr. Cruz, who, like President Trump, has made white evangelicals the bulwark of his support.

To Democrats nationwide, who have largely written off white evangelical voters, it also sends a signal - not just for the midterms but also for the 2020 presidential campaign - that there are female, religious voters who are open to some of their party's candidates.

The women, who are all in their 30s, described Mr. O'Rourke as providing a stark moral contrast to Mr. Trump, whose policies and behavior they see as fundamentally anti-Christian, especially separating immigrant children from their parents at the border, banning many Muslim refugees and disrespecting women.

"I care as much about babies at the border as I do about babies in the womb," said Tess Clarke, one of Ms. Mooney's friends, confessing that she was "mortified" at how she used to vote, because she had only considered abortion policy. "We've been asleep. Now, we've woke up."

Ms. Clarke, who sells candles poured by refugee women in Dallas, began to weep as she recalled visiting a migrant woman detained and separated from her daughter at the border. When an older white evangelical man recently told her that she couldn't be a Christian and vote for Mr. O'Rourke, Ms. Clarke was outraged.

"I keep going back to who Jesus was when he walked on earth," she said. "This is about proximity to people in pain."

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Emily Mooney said that placing a "Beto for Senate'' sticker on her car and driving it to church felt like an act of rebellion. Credit Ilana Panich-Linsman for The New York Times

It's far from clear how much influence voters like Ms. Clarke and her friends will have in the Senate race. Texas remains a deeply conservative state. One in three Texans is evangelical, according to the Pew Research Center, and 85 percent of white evangelical voters in Texas supported Mr. Trump in 2016, higher than even the national average, which was a record high for a presidential election. Republican strategists dismiss the notion that their Texas base shows any signs of cracking.

"It's not worrisome at all. That would be an anomaly," said Chris Wilson, a strategist for Mr. Cruz, citing data from his firm showing Mr. Cruz leading Mr. O'Rourke 87 percent to 11 percent among evangelical activist voters.

The New York Times's Upshot section has been polling the race, and most public opinion polls show Mr. Cruz holding a small lead.

Still, Ms. Mooney and her friends may represent an under-the-radar web of white, evangelical women in Texas whose vote in November may be more up for grabs than at any time in the recent past. They are angry with many of Mr. Trump's policies, and frustrated because they feel their faith has been weaponized to support his agenda.

Sarah Damoff, who is a court-appointed special advocate for children, voted a straight Republican ticket after Kermit Gosnell, a Pennsylvania physician, was indicted in 2011 for murdering babies born alive in botched abortions. But she was moved watching Mr. O'Rourke sit with migrant women separated from their children, and reflected on her own vulnerability growing up with a single mother who was blind.

"How does my vote represent the little girl that I used to be?" she said. "The Republicans used to be the party of family, and morals and values, and now they are not."

Kelsey Hency, who graduated from the conservative Dallas Theological Seminary, talked about how she had adopted a black infant as Mr. Trump swept the Republican primaries and had realizedhow much she needed to learn about race. "It brought the torrent of everything else," she said. "When I look at Cruz, I think he sees Republican politics. When I look at Beto, I think he sees vulnerable people who need to be supported."

The women were especially frustrated with pastors in their own backyard, like Robert Jeffress, who leads the nearby First Baptist Dallas and who is one of Mr. Trump's most vocal supporters.

"You are doing so much damage," added Sarah Bailey, as if Mr. Jeffress were in the room.

"He's a pastor, so I should identify with what he says,'' Ms. Bailey said. "That's how I grew up. For me, it was finally knowing that it was O.K. to push back."

At times, however, their support feels hush-hush. A few of their other friends who support Mr. O'Rourke are married to men who support Mr. Cruz and have refused to let them speak about it publicly. One friend said she wanted to protect her marriage, and worried she'd be "crucified, burned at the stake" if people found out, Ms. Clarke said.

"My hope would be that women in similar places as us would feel liberated from the expectation that you're just doing the same thing you've always done, because it's safe, because it's what your pastor is telling you to do, or your husband," Ms. Clarke said. "We have to own it."

Unlike many other Democratic candidates ahead of the midterm election, Mr. O'Rourke is doing strategic, if limited, outreach to white evangelicals, especially women. On his way to his concert with Willie Nelson in Austin recently, he recorded a podcast segment with Jen Hatmaker, a Christian author whose prominent show "For the Love" is followed by tens of thousands of evangelical women. The episode is scheduled to air Thursday.

Mr. O'Rourke is expected to join a group of progressive Christians that is urging evangelicals to vote for Democrats at a rally in the Houston area this month, one of the group's six stops in Texas to turn out support for him.

In an interview last week, Mr. O'Rourke said that he wants everyone to find a home in his campaign, regardless of political party, and that he is listening to conservatives.

Texas has the highest rate of repeat teen pregnancies in the country, he said, and when family planning clinics close, there are women who lose the ability to see a provider at all, or to gain access to a cervical cancer screening.

"We acknowledge with any given issue that people can come to different conclusions, and it should in no way exclude them from the ability to work together on other issues they may agree on," he said. "There's more common ground there than we might know."

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Sarah Bailey said that after a lifetime of listening to what her pastor told her, she felt like she could finally push back. Credit Ilana Panich-Linsman for The New York Times

On Ms. Hatmaker's show, Mr. O'Rourke spoke of the American value of compromise. "If we allow the perfect to become the enemy of the good, we'll never get anywhere," he said.

Ms. Hatmaker said many evangelicals "are hungry for a new brand of leadership."

"His ideas are in my ears, in the way I understand faith, in great part very fundamentally Christian,'' she said in a phone interview from her Austin home.

Ms. Hatmaker made headlines two years ago when she publicly supported gay marriage, prompting evangelical bookstores to pull her books from their shelves. She has also denounced Mr. Trump.

"The whole notion of the evangelical female voter is fatally flawed," she said, listing a slew of issues important to women in her community, like ending white supremacy and the culture of sexual assault. "What I hope for Ted Cruz is that he is paying attention to an opponent that has managed to capture the collective imagination of Texas in a state where our vote is a foregone conclusion."

These evangelical women may seem invisible, Ms. Hatmaker said, but they dot the state, and reflect a broader dissatisfaction among some Christian conservatives that their faith has been politicized for what they see as an agenda that opposes what Jesus represents.

The church in Texas is becoming a testing ground for the future of the evangelical voice in politics, and for evangelicals who oppose the new religious right's momentum. Beth Moore, an influential author and Christian teacher based in Houston, signed a letter urging Congress and Mr. Trump to protect Dreamers and reunite immigrant families. After the Senate confirmed Justice Brett M. Kavanaugh to the Supreme Court, she tweeted to her nearly a million followers to not lose heart.

Some evangelical pastors around the country have felt torn about Mr. Trump since his rise; many support Republican stances on issues like abortion and Israel, but are repelled by the racism and sexism they see in his policies. In Texas, since the 2016 election, black worshipers have been leaving white churches, and some white evangelical women have tiptoed away from Mr. Trump.

Mr. O'Rourke's pull is more thematic than structural, and Democrats more broadly may see white evangelicals as unattainable. Spending money to win over evangelical voters is not as much of a priority as trying to turn out people who voted for Ms. Clinton, says Jason Stanford, a former longtime Democrat strategist in Texas.

"It would be unlikely that an evangelical who has a Republican primary voting history would be on a Democratic call sheet," he said.

Plenty of white evangelical women still support Mr. Cruz. Pam Brewer, who leads women's ministries at Mr. Jeffress's First Baptist Dallas, does because she wants to end legalized abortion and increase border security, to stop allowing "criminals to come kill our babies," she said.

But even in her largely conservative church, Ms. Brewer knows some women may be drawn to Mr. O'Rourke. "We have a lot of immigrants here, we have foreign nationals here, we are a downtown church," she said. "He comes across as disarming, he's very likeable."

Potential swing voters may also be hard to turn. At an annual conference of the American Association of Christian Counselors, which met recently in Dallas, Brittney Mangum, a Christian counselor from College Station, said she knows Mr. O'Rourke is all the rage.

"But I'm not going to vote on emotion," she said. "I'm going to educate myself on where both candidates stand."

But Ms. Hency believes that more evangelical women are upset with Mr. Cruz than he might think.

"What Trump did was almost give us permission to take back nuance," she said. "That's why it's a tossup now."

Elizabeth Dias covers faith and politics from Washington. She previously covered a similar beat for Time magazine. @elizabethjdias

A version of this article appears in print on , on Page A10 of the New York edition with the headline: In Deep-Red Texas, Evangelical Women Trickle Toward O'Rourke. Order Reprints | Today's Paper | Subscribe

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Beto O'Rourke May Benefit From an Unlikely Support Group: White Evangelical Women

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DALLAS - After church on a recent Sunday, Emily Mooney smiled as she told her girlfriends about her public act of rebellion. She had slapped a "Beto for Senate'' sticker on her S.U.V. and driven it to her family's evangelical church.

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'Just Me and Allah: A Queer Muslim Photo Project' A collection of photographs and short interviews with 22 individuals on how being Queer and Muslim intersects for them

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Just Me and Allah: A Queer Muslim Photo Project

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A few years ago, when I launched this photo project, I had no idea how it would transform my own life. What I didn't realize at the time was that through listening to other queer Muslims' stories and asking questions, I was trying to find the courage to share my own.

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'Muslim Drag Queens' a short documentary and interview with Muslim Drag Queens, including the pioneer mother Asifa Lahore

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Asifa Lahore

Muslim Drag Queens, a short documentary made for The Guardian by i-D contributor Kieran Yates,follows 22-year-old Ali (who fled Pakistan where he was persecuted for being gay) as he prepares for his first performance at the UK's biggest "gaysian" night, Club Saathi, and is taken under the firmly mothering wing of the pioneer on the British scene, Asifa Lahore. Whilst homophobia is still a very real problem for many in the UK, for these practising Muslims (who attend mosque regularly), it's a whole different ball game. Yates and her crew record Ali as he gets his first taste of freedom on the gay scene as "Shilpa" (after Bollywood starlet Shilpa Shetty) and shows the saddening abuse Muslim drag queens experience for simply being themselves. i-D caught up with Kieran to find out more.

How big is the Asian drag circuit? There's Disco Rani and the night in Birmingham, but any others?
Yeh, there's lots of clubs dotted around the UK. Club Saathi is the biggest, which we went to to film along with Club Zindaghi in Manchester and Disco Rani, and Urban Desi in London.

Have these drag queens crossed over with other drag queens on different scenes, or is it very separate?
At the moment it seems really separate, but queens like Asifa Lahore are trying to integrate, and is increasingly being booked for other drag nights.

Do you think they would benefit from meeting more drag queens across the gay scene, in terms of solidarity and numbers?
I think that at the moment the solidarity gained from other queens facing exactly the same hostility is very empowering for them. Obviously, support from the mainstream world makes the point that they are not alone, and that there are spaces where difference is welcomed. But there is something strong - and touching - in the community aspect. They can lean on each other and share stories to people who can empathise completely.

Asifa Lahore seems to be the mother figure of the scene. Ali calls her his "ideal." Can you talk about her role on the scene?
Asifa is definitely a matriarchal figure in my opinion. She's been on the scene for years, and has broken a lot of boundaries, and by doing so has made it easier for queens like Ali to come out. She started her career facing a lot of homophobia from her community but her strength and resilience has inspired a new generation of queens. It's a pretty amazing transition.

Ali and his friend talk of their fears and how scared they are. They're incredibly brave to face this. What pushes them to continue? Clearly it's something that they can't deny and that they get great pleasure from.
I can't speak for them, but from my perspective, being a queen is a source of empowerment for them both. Despite their struggles, what they do is inherently political. They are standing up and being visible. Their defiant reaction to homophobes has been something amazing to witness, because when you're close to them you realise just how hard it can be for them.

Asifa sees it as the responsibility of drag queens to bring greater visibility to the gay Asian community, almost to force the wider Asian community to confront any prejudices they may have. Do you think that's fair, or putting too much pressure on newcomers like Ali/Shilpa?
I think that Asifa is trying to start a conversation - one that seems to be really gearing up in the South Asian LGBT community. At the heart of that dialogue is the idea that none of these gay men should be silenced. I think it's complex, especially when you're close to a group of people who are actively scared at points, but my personal feeling is that by confronting their community they are making the point that they can't be silenced. They can't just be pushed into the shadows - what Shilpa is doing is making the personal political, and Asifa is just trying to make him see that.

How was it spending time with everyone in the film? Do you get a sense that their lives are very tough and that they face lots of abuse day-to-day, or is it more occasional?
I think it was different for each individual. Asifa, is a British Asian who has used the media to his advantage, and has subsequently garnered a lot of confidence from that. It doesn't necessarily mean that he gets less abuse - he definitely gets name-called and online abuse etc. but it means that he's learned and employed coping mechanisms early on. He talks about wearing burqas on buses to hide his identity, and using taxis so he feels safer which are all ways of him protecting himself. However, Shilpa and Rezzia certainly endure hostility more frequently. Both have been physically attacked, Rezzia has had threatening letters posted through her door, Shilpa has been jumped in the street, and both avoid certain areas and spaces through fear. That has almost become part of their lives. They're the scene's heroines, and watching them shrug off abuse - and even agree to be filmed - has been a lesson in heroism I won't forget. Despite everything, they wanted their voices to be heard, they wanted to challenge attitudes in their community. It feels like an exciting moment in LGBT history.

Credits

Interview Stuart Brumfitt

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muslim drag queens are finding their voices in the uk

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Asifa Lahore Muslim Drag Queens, a short documentary made for The Guardian by i-D contributor Kieran Yates,follows 22-year-old Ali (who fled Pakistan where he was persecuted for being gay) as he prepares for his first performance at the UK's biggest "gaysian" night, Club Saathi, and is taken under the firmly mothering wing of the pioneer on the British scene, Asifa Lahore.

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LGBTQ+ members and Conservative individuals discuss beliefs around sexuality

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Relationship between faith and sexual identities.

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Does God Hate Me? | Queer Britain - Episode 1

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Tackles parental acceptance and the links between religion and homophobia.

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Naz and Matt Foundation - be the person you were born to be

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Our mission is to never let religion, any religion, come in the way of the unconditional love between parents and their children. UK registered charity.

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Representation of religion and sexuality in popular culture

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Representation of religion and sexuality in popular culture

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Coronation Street Actress discusses her experience of being a Muslim woman, playing a gay character onscreen.

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Corrie's Faye Brookes and Bhavna Limbachia Tease What's Next For Kate and Rana | This Morning

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Her finale song, 'fat, femme and asian' - an intersection of identities the queen explores throughout the show

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RuPaul's Drag Race (Season 8 Finale) | Kim Chi's 'Fat, Fem & Asian' Performance | Logo

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Though the introduction is in Spanish, the paper is in English.

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Centre d'Estudis Interdisciplinaris de Gènere

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Lesbian and Muslim teenager storyline; representation in popular culture

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Lesbian and Muslim teenager storyline; representation in popular culture

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British television writers representing young British Muslims and sexuality.

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Faryal Velmi has been a screenwriter for Channel 4's British television drama series, Ackley Bridge, for over a year but yesterday's episode was a particularly momentous one for her.

Yesterday saw the storyline she co-wrote with Natalie Mitchell air in which a character, Nasreen - a British Pakistani girl - fell for Sam Murgatroyd - a white girl with problematic and racist views towards Islam.

Using sexuality to question racism

Speaking to i, Velmi said the pair's polarised worlds will result in Sam questioning her beliefs and internalised Islamophobia. It is a bold narrative that strays from the relative safety of typical BAME coming out stories on television that focus on struggles with their families, and instead uses sexuality to question racism.

The lesbian interracial story line is a first for the show and a gateway into both cultural and political issues that are ongoing throughout Britain. It is also an example of the work Velmi has championed throughout her career. Her growing accolades include the development of We are the Ninja Division, a dramedy about three British Pakistani Riot girls, being listed on a BAFTA writers programme, and her short film What Ya Looking At? in which a woman in a burkha and a drag queen get trapped in a lift. Both realise they have more in common with the other than they thought - a theme which parallels Nas and Sam's relationship on Ackley Bridge.

A political story

Binaries are fundamental to the premise of the series. Ackley Bridge, the name of the college around which the programme is based, explores the lives and cultures of a largely divided white and Asian population in a Yorkshire mill town. The newly established college combines both groups and brings to the fore fraught relationships between them. Velmi said she wanted to reflect a divide that exists in Britain, and specifically Yorkshire where the series is set.

"Across the UK, you have schools which are 100% white or 100% Asian, especially up north - the divisions are really stark and scary" she said. "This was typified in Sam and Nas' relationship."

She said pair's relationship is "so political" and naturally questions the relationship between Muslims and other groups outside of the show through their personal struggles to overcome these wider cultural differences. Velmi held back on sharing whether they successfully overcome them and said viewers can watch their trajectory in series three.

One thing she was keen to stress, however, is the relationship between racism against Muslims in the UK and the impact on those communities. "If there is a rise in activity of the far right, EDL type groups, attacks on Muslim communities increases" alongside it, so "it's important to show that that's the current reality right now" she said.

The need for representation

Aside from holding up a mirror to Islamophobia within the UK, i asked what she hoped would come from the storyline in a wider sense.

There needs to be " more diversity " full stop she said. "It's a big buzzword in the media right now, but that means diversity across the board" and stories such as these are hugely important but not the whole answer, she added.

"That means storylines on TV and film which really reflect the experience of our diverse communities in the UK and the people writing those things should be diverse and be able to reflect Britain."

While she might not credit herself for doing exactly this, Imaan - the leading charity for LGBTQ+ Muslims in the UK - did.

"It's rare that Imaan finds itself praising a TV show for its portrayal of queer Muslims" but "we are thrilled that a brilliant lesbian story line has featured in Ch.4's Ackley Bridge" a spokesperson told i .

"LGBTQI Muslims rarely see themselves reflected accurately in the media and we are impressed with the nuances and authenticity of Nas and Sam's story. Credit to the writers who've shown that diversity in the creative fields is essential. They are an example to other TV dramas."
Ackley Bridge is on Tuesdays 8pm, Channel 4.
More on television A gay Muslim who took his own life has inspired a Coronation Street storyline Ackley Bridge review: a timely school-set drama about unity in society I'm 84 - and I'm addicted to Love Island

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'The divisions are stark and scary': Meet the writer behind Ackley Bridge's lesbian Muslim storyline

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Faryal Velmi has been a screenwriter for Channel 4's British television drama series, Ackley Bridge, for over a year but yesterday's episode was a particularly momentous one for her. Yesterday saw the storyline she co-wrote with Natalie Mitchell air in which a character, Nasreen - a British Pakistani girl - fell for Sam Murgatroyd - a white girl with problematic and racist views towards Islam.

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Kimberle Crenshaw - Talk on Intersectionality

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Kimberle Crenshaw - Talk on Intersectionality

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Kimberlé Crenshaw - On Intersectionality - keynote - WOW 2016

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Performed by Nkechi, foundational 1851 speech on intersectionality.

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Sojourner Truth's "Ain't I a Woman": Nkechi at TEDxFiDiWomen

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As a gay teenager, I haven't been dreadfully conscious of the truth concerning my sexuality at school. It was something I thought that people should be mature enough to handle, and if they weren't, then they weren't worth my time. In hindsight, this approach was probably really really stupid.
Within a few weeks of coming out, I got asked so, so many times about my body, my sexual attraction, everything. F*cking classmates asked me in the middle of maths lessons whether I really liked 'sticking my fingers up other girls'; whether I was sure about my orientation, if I just hadn't had a good dicking yet and that was why I was so 'perverted'. A person I'd known for 3 years asked me if I was a boy now - because, in his mind, lesbians were transgender boys. A concept of girls liking girls seemed impossible to him, and he had the gall to ask me if my breasts were real ('do lesbians have tits?'). These were fourteen-year-old boys asking me these questions. I was absolutely disgusted - and hurt. That hurts, it hurts so much, when people see you - a classmate that they should respect and just leave alone - as some false-nails porn fantasy, as some 'bent queer' who just hasn't had the right cock in her yet. Couldn't they just leave me alone? Every other day people would ask me about my sexuality like they had a right to be invested in who I was and wasn't kissing.
In other instances, people told me that feminism was all about female domination and that feminists were just trying to take over the world and subdue men. The notion that feminism was still necessary didn't strike them despite the harassment and rape rates, the workplace discrimination statistics, all the other glaringly obvious things. Another time I got told that the only reason women were in lower job positions than men and there were fewer female executives/women in positions of power, was because women were naturally better at tending to children, and that it couldn't be asked of the father to look after them as it would be too much of a burden on his manly, manly soul. Societal and ingrained prejudices and normalized discrimination did not seem a real and actual thing to him.
Every time I confront someone on the way they treat women or LGBT+ people, they tell me I'm making a fuss over nothing, that women and men are equal now, that 'societal prejudice' is just made up. And every time I think about this, I feel angrier and angrier. Because I feel as if there's nothing I can do. Some people will change their minds, but many never will and will die full of hate, racism, sexism, and homophobia. I cannot change the way they think. I cannot pick a fight with every other builder on a street corner who tells me - a fourteen-year-old - that I have nice tits, I cannot argue with every classmate who tells me 'rape is just rough sex' and that 'it feels good after a while'. I, a schoolgirl, am utterly powerless against the people who would objectify me. I have this raging, hot anger inside me, I want people to apologise, to see that gender equality is more than the right to vote and equal pay (which, by the way? Still not a thing). I want rapists to go to jail, I want sexism to be explained clearly and explicitly to every primary school child so that they know that sexism is still real, I want boys (and girls!!) to understand from a young age that doing anything without your partner's consent is wrong. I want this bullsh*t attitude of 'female dominance' to be discarded and for people to realize that they are scared of being emasculated. I want men to know that they can be raped too and that they shouldn't buckle down and shut up about it. I want prostitutes and sex workers to be treated equally - working in the sex industry does NOT equal lesser rights as a human being. I want slut-shaming to not be a thing, I want lesbians to stop being seen as either a fetish or a warped thing of nature, I want gay men to stop being seen as either creepy ass-rapist pedophiles or feminine sluts. I want transgender people to stop being seen as perverts who are trying to spy on you in the bathroom, I want women of color to stop being fetishized.
If I read this out to the boys at my school, there would be a divided reaction: many boys would leave laughing and joking about my hair, or how I shake when I'm nervous or snicker as they leave abusive notes in my locker, but secretly feeling ashamed and angry about themselves. A positively minuscule number would openly agree, and I can almost guarantee that they would have female friends or be part of the LGBT+ community, and would know either first-hand what it's like to experience gender discrimination or have heard it from people they care about. And I know that most of the boys would leave, rolling their eyes at another feminist propaganda rant.

Maybe this is a rant, and it definitely is feminist. But it's not propaganda. I'm not trying to win over the gays and build an army of women. I'm asking men to take me seriously. I'm asking for more men to step in when girls get harassed, for more male classmates to stand up and defend gender equality, for more boys to stop being so scared of the word 'gay' being used as an insult and get a damn grip on their bullsh*t masculinity, and realise that most people will love them regardless of how they come dressed into school, how they talk, who they kiss, what they do in their spare time. And if they've found themselves friends that criticise them because of that - then they're pretty sh*tty friends, if I do say so myself. People who put down their own friends in order to feel validated about what they do with their reproductive organs are assholes.

I really diverged in the end... but I hope some of you can relate. This website is wonderful and brings so many women together.

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As a gay teenager, I haven't been dreadfully conscious of the truth concerning my sexuality at school. It was something I thought that people should be mature enough to handle, and if they weren't, then they weren't worth my time. In hindsight, this approach was probably really really stupid.

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Little Ilford School

About the School

Situated in the second poorest ward of the second poorest borough in the country, Little Ilford School a large, mixed comprehensive secondary school with 1350 pupils, most of whom are Muslim. It was rated outstanding by Ofsted and is oversubscribed. Kate Chadwick, teacher at Little Ilford School, talks about their involvement with Stonewall.

How has the School Champions Programme benefited the school?

In 2010, we joined Stonewall's School Champions programme and planned assemblies, events and an awareness week on homophobia. We invited in external speakers, displayed Stonewall's posters and asked all pupils to sign to a pledge to stop homophobic bullying. There was some resistance from staff and pupils, with an uncomfortable tolerance of negative comments - as well as giggling in assemblies and some of the displays were vandalised.

In 2012, we had staff training for all middle leaders. A letter of concern was signed by a few members of staff opposing the training on religious grounds and some said we were trying to 'promote homosexuality and lesbianism'.

As a school we decided to tackle this head on. It was agreed that a member of middle, rather than senior, management should take over responsibility for this. I was asked to take up that role and I was really excited by the challenge. I began by going to Stonewall Education Conference in July 2012, which saw the launch of The School Report. I was shocked but not surprised by the findings of the report, and really inspired by the breakout groups that gave us strategies to use for staff training.

I went back to school, wrote a policy and started a staff group. We decided to call the initiative 'Diversity' rather than sexuality. Our key message was that we as a school believe in equality and there can be no exceptions. We shared this message with the pupils through a series of assemblies, with some great YouTube clips about equality and love. We launched a rainbow lanyard for all staff (pictured), to show that those staff would not tolerate any form of bullying, including homophobic comments such as 'that's so gay'.

By the end of 2013, we had stopped 'that's so gay' from being an acceptable comment amongst all pupils. The pupils are now able to police themselves and they will correct any mishaps in the same way they challenge racist comments. The school council are leading this project in school and 3 of our pupils attended Stonewall's Education Conference in 2013.

We now have the anti-homophobic bullying assembly as part of our new intake induction evening so that parents and carers are clear about our school values. We have also recruited 20 parents by asking at parents' evening for volunteers to be part of our diversity group.

There have been very few barriers getting the pupils on board. We have been able to provide them with these opportunities in a series of Citizenship days where all pupils have a chance to discuss issues regarding gender and sexuality that are appropriate for their age group. We have Stonewall messages on the digital screens around the school. We have a Diversity section in the library and a display outside the library with descriptions of each book.

I also took part in a 'Train the Trainer' course run by Stonewall. It was really well-resourced and challenging. Since then we have launched bigger lanyards, wrist bands for our champions and created a new system to record homophobic incidents. We have linked up with another Newham school to lead their staff training and to engage our pupils with other Newham learners.

What was the biggest achievement since joining the programme?

The most powerful impact has of course been on the LGBT young people in our care. They have been able to come out in school and be accepted for who they are. They have had an opportunity to discuss potential concerns with their faiths and to build their support networks outside school. Former pupils who have become Stonewall volunteers have returned to support our journey and share in the screening of 'FIT', Stonewall's feature film for secondary school students.

In the future, we are planning a community conference involving parents, teachers, governors and other stakeholders. We are planning to include Diversity resources across the curriculum so that diverse families can be reflected across the school. We are also planning a Pride event for 2015!

Chew Valley School

About the School

Chew Valley is a performing arts school with a sixth form. The school serves a rural area and challenges its pupils to develop a view of life beyond the valley. The school believes firmly in equality and aims to explore diversity with their pupils.

How has the School Champions Programme benefited the school?

A role-model visit from Lance Corporal James Wharton set the tone for a brilliant first year of the School Champions Programme for Chew Valley. Stereotypes were challenged and pupils were laughing about how ridiculous their assumptions had been.

Policy was changed and publicised, so now pupils know that if they are bullied they will receive support, and incidents will be taken seriously. This push was supported by the school's Youth Involvement Group, which organised an anti-bullying event in October focusing on verbal bullying and careless language.

Chew Valley has weaved the themes of diversity, LGBT equality and homophobic language in the curriculum. There is now a focus on equality in the GCSE RE course and PSHE. Other subjects feel willing and confident to include references to LGBT themes in their lessons.

Imminent whole staff training should bolster awareness raising further, for which they hope to focus on curriculum involvement.

How have Stonewall resources helped Chew Valley?

Stonewall's resources have aided Chew Valley's work. Guides and training DVDs were used to explain to staff the importance of anti-homophobia work. In one lesson, a boy used the School Report as a basis for an English speaking assignment. Best practice has contributed to the 'Doodle for Diversity' and 'Break down the Wall' campaigns at the school, which push for respectful language and celebrate diversity.

Stonewall's feature film, FIT, and the associated lesson plans have changed perceptions. One pupil said after seeing it, 'Really you just shouldn't make assumptions about people. People are people, black, white, gay, straight, it shouldn't matter.'

What was the biggest achievement since joining?

Pupils are challenging peers over homophobic language, pupils come back lunchtime after lunchtime to watch instalments of FIT and the Youth Involvement Group acts as a driving force, developing confidence and resilience. In short, young people are leading change and pushing for equality.

Walthamstow School for Girls

About the School

Walthamstow School for Girls is an outstanding comprehensive school situated in East London, serving a very diverse community. The school is committed to equality, and has a 100-year-old motto of: "Neglect not the Gift that is in Thee".

How has the School Champions Programme benefitted the school?

The programme has helped Walthamstow to build on an existing commitment to lesbian and gay equality by identifying areas for improvement. As a result, Walthamstow now stocks a range of books with lesbian and gay themes in their library and LGBT History Month celebrations are now curriculum-wide, with all subject areas delivering lessons with an LGBT theme. Being able to draw on Stonewall resources such as the 'Spell it Out' guide, 'The School Report' and 'FIT' DVD has helped the school provide factual information to staff, around which they can then develop lessons.

With campaigns such as "Think Before You Speak" and extensive staff training on diversity (specifically lesbian, gay and bisexual issues) now embedded in school policies, the whole school has the confidence and tools not only to challenge homophobia but to celebrate diversity.

How have role models benefitted the school?

Stonewall also put Walthamstow in touch with a representative from a Stonewall Diversity Champion, Aon. The representative has so far delivered an assembly, visited the school for International Women's Day celebrations and delivered a talk to the Student Equal Opportunities Group. The girls in the Equal Opportunities Group gained real value from engaging with such a successful businesswoman, and Walthamstow looks forward to further links with the Aon LGBT group in the future.

What is the best part of being a School Champion?

Being a School Champion has enabled Walthamstow to become even better at celebrating difference, to share good practice and to help make the school even more inclusive. Having the recognition of Stonewall gives Walthamstow a way of publically demonstrating their commitment to diversity.

Rossett School

About the School

Rossett School is an Academy in Harrogate rated 'Outstanding' by Ofsted in 2010, with 1500 pupils. Rossett provides education for all, enriched by diversity.

How has the School Champions Programme benefitted the school?

Rossett's initial needs assessment highlighted a need for school policy specifically referencing homophobia. Now the school's leadership has set performance measures that are consistent with the school's mission statement and equality policy. Staff are now confident in tackling homophobia thanks to whole-school training delivered to all staff.

A role model visit galvanised pupils, with actor Sir Ian McKellen delivering an assembly that will stay with pupils for many years. This gave pupils the confidence to come out without fear of reproach, and some went further and signed up to Stonewall's Youth Volunteering Programme.

Stonewall guidance resources have aided policy development, and Rossett has gone on to share this best practice with local schools. This work led one Ofsted inspector to say they 'had never seen any other school tackle homophobic bullying in such an open and positive way'.

What are the top priorities for Rossett School?

Rossett is developing peer-led workshops, and acquiring gay-themed literature, in order to celebrate difference outside the classroom too. They will also be using Stonewall resources and lesson plans to reference being gay through the curriculum and, with the help of their Stonewall point of contact, identify cross-curricular themes.

What was the biggest achievement since joining the programme?

Rossett has had a number of achievements that have gone beyond tackling bullying - such as developing a diversity day, appointing ambassadors and establishing an LGBT lunchtime club.

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Case studies of secondary schools that are tackling homophobic, biphobic and transphobic bullying to support lesbian, gay, bisexual and trans (LGBT) people and their families.

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Don't let faith schools distort sex education, warns NSS

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Don't let faith schools distort sex education, warns NSS

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The National Secular Society has highlighted the risk that faith groups will continue to distort sex education in response to a government consultation over guidance for schools in England.

The NSS expressed its support for guidance which will require secondary schools to provide age-appropriate education which will help young people "develop healthy, nurturing relationships of all kinds".

But the society warned the guidance on Relationships and Sex Education (RSE) had shown too much deference to faith groups in several areas.

The NSS's response comes just months after it highlighted the risk of allowing schools to teach about sex and relationships within the tenets of their faith. In May the society's Unsafe Sex Education report found that 77% of faith schools in England were distorting sex education by teaching it through a religious lens.

Many faith schools explicitly teach that same-sex relationships are wrong or that LGBT+ people are "disordered" and criticise sex outside heterosexual religious marriage. Some condemn contraceptives and abortion and teach taboos around menstruation.

The NSS's consultation response said these teachings contradict advice from healthcare and education professionals and are inconsistent with the Equality Act 2010, which protects people from discrimination.

The guidance is due to come into effect as the government prepares to make RSE compulsory in all schools by 2020.

The NSS's consultation response expressed support for moves to make RSE compulsory and for sections of the government's guidance which outline the subject's purpose.

The guidance says the aim of Relationships and Sex Education (RSE) is "to give young people the information they need to help them develop healthy, nurturing relationships of all kinds". It says RSE should help young people develop "safe, fulfilling and healthy" sexual relationships at the appropriate time, "understand human sexuality" and "respect themselves and others".

It adds that schools should teach "the facts and the law about sex, sexuality, sexual health and gender identity in an age-appropriate and inclusive way".

But it also says faith schools may teach "the distinctive faith perspective on relationships" and promote "balanced debate" on "issues that are seen as contentious". As an example it suggests schools could "reflect on faith teachings about certain topics as well as how their faith institutions may support people in matters of relationships and sex".

The NSS said these lines served as "a potential euphemism and cover for faith schools to distort RSE and preach their often discriminatory views on human relationships and sexuality".

Elsewhere the guidance says schools should take "the religious background of all pupils" into account so "sensitive topics" are "appropriately handled". It says schools should have "flexibility" to "respond to local... community issues".

The NSS said the requirement to take pupils' "religious background" into account was "open to abuse" by allowing religious groups to distort and censor the subject.

"Regard for the religious backgrounds of pupils must not serve as a euphemism for restricting sex education or framing it though a narrow normative lens based on such backgrounds."

And it warned against allowing schools to shield pupils from "knowledge which schools consider to be in conflict with their religious ethos" in the name of "flexibility".

The NSS also said a line which encourages schools to develop "positive relationships" with "local faith communities and leaders" could "invite inappropriate 'community' pressure from unrepresentative religious groups".

"Schools do not need the approval - and cannot be subject to the veto - of religious communities to carry out their responsibilities."

The NSS added that schools should be supported against parental pressure to restrict subject knowledge.

The society expressed concern over the fact the guidance allows schools "to explore faith or other perspectives on some of these issues in other subjects such as Religious Education". The NSS said schools would often use this as licence to promote religious views on sexual orientation, contraception and pregnancy.

The NSS added that LGBT+ issues should not be exceptionalised and the appropriateness of material to a particular age group should not vary depending on the sexuality being addressed. It said schools should not stigmatise "the healthy range of natural human relationships and sexuality".

It said schools should not promote religiously-based modesty doctrines which encourage children to be ashamed of their bodies from puberty.

The NSS reiterated its opposition to a parental right of withdrawal from RSE except when schools promote faith-based indoctrination or misinformation. It said a parental right to withdraw from informed sex education would deny knowledge to children from conservative religious backgrounds - who "most need impartial, appropriate education in this area".

The society also warned that "falsehoods and anti-sex education propaganda" are often promoted within religious communities.

Explaining the NSS's response, chief executive Stephen Evans said: "Sex and relationships education should be every child's right. The government's drive to ensure children are taught about sex and relationships in every school in England is welcome. But in too many places its guidance defers to religious groups, undermining children's right to an informed education.

"Age-appropriate sex and relationships education is an essential part of a healthy upbringing and must not be diluted or altered in the face of religious pressure. When religious groups control children's education they teach them to be ashamed and guilty of some of their most natural instincts.

"Decisions on children's sex education should be made by those with relevant educational knowledge, not clerics."

The consultation is due to close on Wednesday.

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Don't let faith schools distort sex education, warns NSS

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The NSS has highlighted the risk that faith groups will continue to distort sex education in response to a government consultation.

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'My Big Gay Jewish Conversion": The Dilemma of Sexuality and Religion in BBC Documentary

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'My Big Gay Jewish Conversion": The Dilemma of Sexuality and Religion in BBC Documentary

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For many LGBT+ people of faith, their religion can often feel at odds with their sexuality, but a new BBC Three documentary is set to explore whether it is possible to for the two to be in harmony with one another.

In 'My Big Gay Jewish Conversion', TV presenter Simon Atkins goes on a personal journey, as he explores whether converting to Judaism would validate any union with his boyfriend in the eyes of God.

Having been brought up as a Roman Catholic, Simon didn't realise the impact his religion had had on his lifestyle until he met Jewish boyfriend Matthew.

After becoming disillusioned with the Catholic church, Simon sets out to discover if Judaism is more tolerant of his sexuality than his own religion, and whether he can sacrifice his own beliefs.

In the one-off documentary, which is available to stream on BBC iPlayer now, Simon begins by talking to a variety of people, including other gay Jewish men and the Rabbi at his boyfriend's synagogue, who allows same-sex marriage.

While the people he meets seem very accepting of his lifestyle, Simon's plans are thrown into doubt when he travels to the birthplace of Judaism, Israel.

In Jerusalem, he is faced with more conservative and hostile views, and is also faced with the prospect of giving up on the Catholic core belief that Jesus Christ is the son of God. Will he be able to do that?

Speaking about his decision to explore the option of converting to Judaism in an exclusive vlog for HuffPost UK, Simon explained: "I wanted to make this documentary to create awareness, but from a personal point of view, I was unhappy with my faith.

"When I met my boyfriend, I thought Jewish people had it all - the religion, the culture, the community, and they could get married in a synagogue and be preached to by a gay Rabbi. I felt robbed by the Catholic church. I wanted answers and I wanted to explore what my options were."

He added: "I hope viewers will come away with a feeling of what it means to be gay and to be religious. There is no neat solution, it is a constant push and pull with extreme highs and lows. If you're looking for answers from religion alone, you're never going to find them."
My Big Gay Jewish Conversion, available now on BBC Three bbc.co.uk/bbcthree

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New BBC Three Documentary Explores The Dilemma Of Sexuality And Religion

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Could converting to Judaism validate marriage in the eyes of God?

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Faith schools anon - comments from teachers at faith schools teaching SRE 

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Faith schools anon - comments from teachers at faith schools teaching SRE 

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"The Bishop actually made it his mission to eradicate anything within the curriculum about homophobia, sexuality, basically anything which challenges Catholicism"

Whenever the issue of faith school is in the news, I always want to express my concerns and share my experiences, but I can't publicly because I work in a faith school and will probably end up jobless. Anonymously, though, I can give you some examples of the hypocrisy going on in my school and others like it. It makes me so sad that our children are losing out on so many opportunities because of the one-track, narrow-minded way of a faith-based education.

I am the co-ordinator for PSHE (personal, social, health, and economic education) at our school and am all about promoting equality and self-acceptance, but working in my faith school just does not allow it and I feel I am fighting a losing battle.

It's so sad. I teach Year 6, the eldest children. A lot of our kids are 'streetwise' and are older than their years, but it scares me how uneducated and prejudiced some of them are so I am working really hard to get them to see things differently (Classic examples: issues with black and Asian people and using racist language, using the word 'gay' as a derogatory phrase on the yard etc).

I went on a course about teaching LGBT and raising awareness, and it was such a good course with so many ideas for all children of all ages. Some of the resources for children as young as four are fantastic and deliver in an age-appropriate, non-sensationalised way.

But before I could even roll anything out the diocese had been on the phone asking what the school was playing at sending me on that course and the Bishop actually made it his mission to eradicate anything within the curriculum about homophobia, sexuality, basically anything which challenges Catholicism.

He sent out a memo to hold off on teaching about any of these areas, despite Ofsted saying they are of importance. So that's all the children in all the schools in the diocese missing out on learning about these values.

I rebelled slightly and went ahead and taught some elements anyway, and I am so glad I did because my children were amazing and felt so strongly about inequality once we got into it and seemed to deal with scenarios and hypothetical questions in a mature manner.

But I couldn't let the children write or record anything in their books, nor display anything like photos etc, because 'the diocese wouldn't like it'. We're not allowed to teach RSE (Relationships and Sex Education), which again is a national requirement and so necessary for our kids, many of whom, I will be honest, really need to be taught about relationships and responsible choices.

Religious Education (RE), which is a Catholic syllabus only, is taught three times a week and is assessed with the same rigour as English and Maths. Again, for the past two years I have promoted other festivals like Diwali, Hanukkah and Eid, among others, and the children love it. They are naturally curious and have an inquisitive nature. But we have to evidence any work about other religions in other books, not RE books, to appease the diocese once again.

I think faith schools can be a good thing but the more I see this happening the more dangerous I think they can be too. Sometimes I feel like we fail the children by not addressing 'real life' situations and instead gloss over it all with scripture, or sweep it under the carpet completely.

That is all. Thank you for the opportunity to get this out! It just really gets to me and I can't express myself openly without fear of repercussions in school!
Anonymous

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Trying to teach sex and relationships education in a faith school

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"The Bishop actually made it his mission to eradicate anything within the curriculum about homophobia, sexuality, basically anything which challenges Catholicism" Whenever the issue of faith school is in the news, I always want to express my concerns and share my experiences, but I can't publicly because I work in a faith school and will probably end up jobless.

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Like many gay Muslim people, I have no faith in Pride

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Like many gay Muslim people, I have no faith in Pride

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Issues with Islam representation at London Pride 2018 -

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Like many gay Muslim people, I have no faith in Pride | Amrou Al-Kadhi

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Pride's militant secularism excludes people of faith who wish to march, says the British-Iraqi writer and performer Amrou Al-Kadhi