The gay cousin: learning to accept gay rights

In 1996-97 the author interviewed 73 civic leaders in Hamilton, Ontario, Canada, on their attitudes toward gay rights. Twelve respondents opposed gay rights, 40 were moderately favorable to gay rights, and 21 were strongly favorable. Almost all favored basic equality rights (education, housing, employment), and only 10 said they had difficulty with gay sexuality. Twenty-seven volunteered a concern with gay "flaunting," but this did not mean that they necessarily opposed gay rights. Respondents had the most difficulty accepting the rights of gays to marry and to adopt children, although almost all of those who opposed gay marriages agreed with the idea of a legal domestic partnership. Most agreed that children should be taught about homosexuality in schools. These 73 civic leaders reflect the rapidly changing attitudes to gay rights in Canada as a whole. Their more favorable attitudes were often a consequence of learning that someone close to them was gay or lesbian. They also responded to changes in religious teaching. Most respondents, including recent immigrants, were influenced by the dominant Canadian values of equality, respect for privacy, and respect for diversity. In general, the process these civic leaders were undergoing was one of humanizing gays, no longer thinking of them as the Other. In their view, human rights for gays did not mean mere formal equality, but rather concern and respect for gays.     

What Aspects of Society Matter for the Quality of Life of a Minority? Global Evidence from the New Gay Happiness Index

There is great variation in views on and treatment of minorities such as gay men across the world. We are the first to pinpoint what features of societies are beneficial to gay men’s quality of life by using a unique new cross-country dataset covering 110 countries, the Gay Happiness Index. It covers how gays perceive public opinion about them, how they experience behavior towards them and how satisfied they are with their lives. Our study is based on the premise that it is important to look at minority-specific effects of policies and institutions and not solely at the effects for the average citizen, as well as the transmission mechanisms through which policies and institutions affect life satisfaction. We find that factors such as equal legal rights for gay people, GDP per capita, democracy and globalization relate positively to the quality of life of gay men, primarily by shaping public opinion and behavior in a pro-gay direction. Religion (the shares of Muslims and Orthodox Christians) and living in a post-communist country tend to relate negatively to our quality of life indicators. Most of these factors have been shown to matter for the well-being of people in general as well, which may be taken to suggest that gay people benefit from being included in society—legally, socially and economically—on the same terms as others.     

Demographic change,attendance area adjustment and school system impacts

In the extensive litigation over school board liability for segregated schools, a great deal of attention has been focused on changes in school attendance areas. Evidence presented in several trials suggested that school boards have gerrymandered boundaries to keep some schools black and others white. Even though both district and appeal courts have found violations in attendance zone changes, there has been little other than anecodotal evidence to support these findings. In many cases the areas with the most changes in attendance boundaries are also the areas of rapid racial transition, but correlation does not necessarily mean causation. This case study examines boundary changes in Topeka and suggests that racial change in schools is more directly attributable to demographic shifts than to attendance boundary changes.     

Measuring gay and lesbian group affect

There is a large literature in psychology on how affect toward social groups affects person perception. This literature is applicable to political science, where increasingly, political candidates from non-traditional groups-women, African Americans and gays and lesbians- are running for public office and entering the political arena. In this paper we explore the components of group affect as it relates to these evaluations. Specifically, we examine gay and lesbian candidates, since they are increasingly visible in politics, and Americans typically have strong affect toward and strong stereotypes about gays and lesbians. Using factor analysis in LISREL, we estimate a confirmatory factor analysis to better understand homosexual affect. The results illustrate that it is necessary to consider gay and lesbian affect as a three-factor latent model to reduce measurement error. Hence, this work should guide future research dealing with gay and lesbian political candidates and candidates belonging to other non-traditional groups.     

Demographics of the gay and lesbian population in the United States: Evidence from available systematic data sources

This work provides an overview of standard social science data sources that now allow some systematic study of the gay and lesbian population in the United States. For each data source, we consider how sexual orientation can be defined, and we note the potential sample sizes. We give special attention to the important problem of measurement error, especially the extent to which individuals recorded as gay and lesbian are indeed recorded correctly. Our concern is that because gays and lesbians constitute a relatively small fraction of the population, modest measurement problems could lead to serious errors in inference. In examining gays and lesbians in multiple data sets we also achieve a second objective: We provide a set of statistics about this population that is relevant to several current policy debates.     

Part 2: Fear of contagion, fear of intimacy

In this second part of the trilogy, I review the concepts of panic, the Theory of Cognitive Dissonance, and how internally inconsistent opinions and attitudes can be made consistent (or consonant). The theory explains, in some measure, how AIDS has been socialized into our thinking about identity, and goes beyond a medical condition. The pervasive identification of gay men with HIV and AIDS has resulted for many in an over-identification with fears of contagion and on a societal level in a fear of all gays as pools of contagion. The conversion of dissonance to consonance has taken many forms; within the gay community it has resulted in the rejection of the "100% safe-100% of the time" safe-sex message, and the adoption (for many) of a new form of deviant label-someone who is not in conformity with the social norm of gay community sexual behavior. However, we shall see that this so-called norm is a sham-that many gay men do not, as a rule, practice safe(r) sex on a consistent basis. This information indicates that the educational efforts of the last decade have at best lost their potency, and at worst were less than efficacious to begin with. The dissonant messages have also informed both the construction of the gay community and its interpretation of what it means to be gay. The result has been a tri-lateral perception of HIV and AIDS as either a medical, political or a social phenomenon. This fragmented understanding has exacerbated the already polarized ASOs and GSOs in that each has determined its ideology based on a particular interpretation of HIV and AIDS. This polarization has been operationalized by the GSOs and ASOs primarily in the manner by which they define their target markets, and more importantly, in the manner by which they exclude certain gays from participation. At the extreme, some gay men feel entirely left out of the community, and are consequently unable to convert their dissonance regarding being gay into consonance, if only by developing some associational ties with the community. The central question of the sustainability of the gay movement is thus partly answered by restating the nature of the fractures in the community. Kiesler's determinants regarding change relate directly to the sustainability question-can GSOs and ASOs, given their pluralistic ideologies and constituencies, break free of the constraints that are posed by these determinants? Would the adherents and conscious constituents defect from their organizations, and form new ones (thus reifying the fractures that already exist)? On the other hand, is there a sense of community and identity that will function as a bonding agent to encourage coalition building and social reorganization? The matter may turn on the issue of selective rewards: can a coalition of ASOs and GSOs provide staff, volunteers and clients sufficient motivation for making the inevitable compromises? Given the selective nature of the rewards, as they now stand, the probability of being able to so do is remote. The influence of the non-gay community, as well as the attitudes and beliefs of the majority of gays who do not belong to any gay organizations, hampers success.     

Officer friendly and the tough cop:gays and lesbians navigate homophobia and policing

Despite attempts to expand social diversity, policing is still dominated by a white, masculine, heterosexual ethos. As a consequence, employment of lesbians and gay men as police officers may be especially threatening to members of this occupation. Within the context of potential hostility and homophobia, nontraditional officers must negotiate their contradictory presence on the police force. This paper investigates that negotiation. Using the Bem Sex Role Inventory and open-ended survey data from a sample of "out" and "closeted" gay and lesbian police officers, we ask how gays and lesbians manage their images as "good cops" in the face of gender norm violations associated with their sexual orientation. Our findings indicate that masculinity and femininity do not hold together in a cohesive, dichotomous manner for these officers. Instead, other characteristics that enhance policing are emphasized to support their occupational competence. These officers see themselves as "good cops." The gendered/sexualized character of their self-perceptions appears to matter less than the context of the job, more than for a comparison sample of heterosexual police officers. We conclude that although gay and lesbian officers see their sexuality as an occupational asset, they are also likely to work harder to prove themselves as crime fighters.     

Gay, Orthodox, and trembling: the rise of Jewish Orthodox gay consciousness, 1970s-2000s

In 2001, the documentary movie, Trembling Before God, was played in Jewish and gay film festivals around the world, provoking strong emotional reactions. Trembling Before God comprises interviews with Orthodox Jewish gay and lesbian persons who vividly and movingly describe their struggles to live their lives as observant Jewish people, being faithful at the same time to their sexual desires and their religious tradition. Almost all the people interviewed in the movie expressed mixed emotions: love towards their tradition and attachment to their community of faith, coupled with resentment against a community, which in their eyes failed to respond with understanding to their emotional needs, thus adding to their pain. This article aims to modify the picture portrayed in the movie. The dilemmas and struggles of gays and lesbians who live their lives in Orthodox Jewish communities are indeed real. Orthodox gays and lesbians experience a greater dissonance between their sexuality and the values of their community and therefore face more anxieties and inner turmoils than gays and lesbians who live in more permissive environments. The struggles of gay and lesbian Orthodox Jews, however, are not necessarily greater than those of gays and lesbians who live their lives in other conservative communities. In fact, while it is almost impossible to be a sexually active gay or lesbian and a practicing Southern Baptist, Seventh-Day Adventist, Jehovah's Witness, or Mormon, it is not impossible for gays and lesbians to live their lives in an Orthodox Jewish environment. Amazingly, since the 1970s, thousands of gays and lesbians have given up on liberal environments and joined the ranks of traditionalist Jewish congregations.     

Sexuality and human rights: an Asian perspective

In Asia, the lesbian and gay rights movements are clearly dominated by activists, who tend to think in terms of a binary opposition (homo- vs hetero-) and clear-cut categories. Based on "Western patterns," the approach is practical, the arguments based on minority rights. "Coming out" is often perceived as a "white model" bringing more problems than real freedom. On the contrary, "Asian values" put the emphasis on family and social harmony, often in contradiction to what is pictured as "lesbian and gay rights." Homophobia follows very subtle ways in Asian countries. Asian gays have to negotiate their freedom, lifestyle and identities in an atmosphere of heterosexism, and not the endemic violent homophobia prevalent in many western countries. In Asia, one's identity relates to one's position in the group and sexuality plays a relatively insignificant role in its cultural construction. That Asian gays often marry and have children shows the elasticity their sexual identity encompasses. Fluidity of sexuality does not really match the Western approach in terms of essentialist categories that have a right to exist. Most Asian societies can be thought of as "tolerant" as long as homosexuality remains invisible. Procreative sexuality can be seen as a social duty, and heterosexual marriage is often not considered incompatible with a "homosexual life." The development of the Internet has even facilitated the encounters while allowing secrecy. Unfortunately, the traditional figures of transgender and transvestites have often been separated from the gay liberation movement.     

Preparing adolescents for adulthood

Pregnancy-related school dropouts have become a matter of public concern throughout sub-Saharan Africa. In most cases, schoolgirls who become pregnant either have to resort to unsafe illegal abortions, or they face official school expulsion. Because girls who drop out of school due to pregnancy usually do not return to school to complete their education after the birth of their child, their opportunities for socioeconomic advancement are limited. Many African governments have included family life education programs in the school curriculum in an attempt to educate adolescents about the consequences and responsibilities associated with sexual activity. The high rates of schoolgirl pregnancies suggest that these programs have their shortcomings, and indicate that educational policies should attempt not only to reduce the incidence of schoolgirl pregnancies, but also to assist pregnant schoolgirls to complete their education. In this paper, we use data from a sample of 154 Kenyan primary and secondary schools to study differentials in the extent to which various types of schools are affected by pregnancy-related school dropouts, and to examine the opinions of the head teachers regarding teaching about contraceptive methods and readmittance of pregnancy-related dropouts.     

Sun, sand, and citizenship: the marketing of gay tourism

This article investigates trends in the marketing of gay and lesbian tourism. It reviews gay and lesbian travel guides from the 1960s to the 1990s before examining more recent travel materials including brochures and Web sites promoting specific American cities. These promotional materials are a valuable object of inquiry because they are uniquely situated at the intersection of discussions of sexuality, the market, representation, space, and citizenship. Through an aggregate semiotic analysis and ideological criticism, this article examines themes and concerns raised by the recent wave of gay tourism marketing, including questions of visibility, privacy, and assimilation. I argue that while marketers' recent attempts to lure gay and lesbian tourists to specific destinations may seem to suggest increased tolerance and societal inclusion, the specific strategies that they employ actually reveal the second-class citizen status still experienced by gays and lesbians within the rest of American society.     

Gay youth and AIDS

Gay male teenagers face considerable adversity during their "coming out" process due to the AIDS epidemic. They must decide whether to be tested for HIV-1 infection, whether to postpone sexual activity, how to select a partner, and which kinds of sexual practices to engage in. Gay youth often make such decisions based upon misinformation and faulty premises. This paper reviews what is known about gay youth and AIDS, and assesses their possible risk for HIV-1 infection. It is recommended that school and community-based health education programs be developed to teach gay and bisexual youth about safe sex. Moreover, research is needed into sociocultural variations among gay youth in order to develop appropriate and effective intervention strategies for AIDS risk reduction in this diverse population.     

John Amaechi: Changing the Way Sport Reporters Examine Gay Athletes

In 2007, John Amaechi became the first former National Basketball Association (NBA) player to publicly announce he was gay. Former NBA star Tim Hardaway made a series of homophobic remarks a week later. A textual analysis was used to analyze narratives on Amaechi's revelation and/or Hardaway's comments published in 50 international newspapers. Four dominant themes emerged from the data. While most of these themes supported narratives that gay males remain unwelcome in men's team sports, all were challenged consistently, thus, showing the fluidity of hegemonic masculinity and the increasing societal acceptance of gays and gay lifestyles. Moreover, print media writers exhibited little homophobia and frequently called for more acceptance of gays, particularly within sport.     

Cultural value orientations, internalized homophobia, and accommodation in romantic relationships

In the present study, we examined the impact of cultural value orientations (i.e., the personally oriented value of individualism, and the socially oriented values of collectivism, familism, romanticism, and spiritualism) on accommodation (i.e., voice and loyalty, rather than exit and neglect, responses to partners' anger or criticism) in heterosexual and gay relationships; and we examined the impact of internalized homophobia (i.e., attitudes toward self, other, and disclosure) on accommodation specifically in gay relationships. A total of 262 heterosexuals (102 men and 162 women) and 857 gays (474 men and 383 women) participated in the present study. Consistent with hypotheses, among heterosexuals and gays, socially oriented values were significantly and positively related to accommodation (whereas the personally oriented value of individualism was unrelated to accommodation); and among gays in particular, internalized homophobia was significantly and negatively related to accommodation. Implications for the study of heterosexual and gay relationships are discussed.     

The Role of Secularism of State on the Relationship Between Catholic Identity,Political Orientation,and Gay Rights Issues

In discussions of regulations governing same-sex marriage and adoption by gays and lesbians, the issue of state secularism is often called into question. This study aims to test the mediating effects of state secularism on the relationship between Catholic identity, political orientation, and gay civil rights. Participants were Catholic Italians who completed a questionnaire measuring the constructs under investigation. Results showed that state secularism mediates the effects of Catholic identity and political orientation on attitudes toward same-sex marriage and adoption by gays and lesbians.     

Part 1: HIV as'the line in the sand'

There is a growing rift between HIV-positive and HIV-negative gay men, which finds expression in social, economic, structural and political divisiveness that, if not resolved, may 'kill' the "gay liberation movement." While disasters generally tend to create organizational solidarity, the AIDS crisis has operated in reverse, spawning a variety of competitive AIDS service organizations, alienating seropositive gays from the mainstream gay community, and in turn disenfranchising seronegative gay men as human and financial resources are redirected toward persons living with HIV and AIDS. Serostatus has become a social marker of societal status, operating in a bimodal discriminatory manner. Seronegative gay men experience discrimination from within the gay community as funding for and services to this sector diminish. Seropositive gay men (and the organizations that provide for some of their needs) have culturally, economically and socially dismissed the socio/psychological needs of seronegative gay men (survivor guilt, safer sex education, etc.) in favour of providing social and resource-based services to seropositive gay men. As the disparities in service and advocacy increase, the social distance between the gay movement and the AIDS movement correspondingly increases. If this trend continues, the social gap will serve further to push HIV-positive and HIV-negative gay men into polarized camps, resulting in a wider separation of the gay movement and the AIDS movement. The stigmatization of HIV-positive people will subsequently increase both within and outside the gay movement, and any ability to present a unified Gay Liberation front will correspondingly diminish. Additionally, the emergent notion within and without the gay communities that to be gay is to be HIV-positive will solidify. This will (a) further stigmatize all gay men in the eyes of the non-gay population, and (b) exacerbate the rift between HIV-positive and HIV-negative gay men within the gay community, reversing the stigma of HIV such that to be HIV-negative will be a marker of non-gay identity. In short, seropositivity will become the defining element of gayness.     

Understanding Antigay Bias From a Cognitive-Affective-Behavioral Perspective

In general, United States citizens have become increasingly more accepting of lesbians and gay men over the past few decades. Despite this shift in public attitudes, antigay bias remains openly tolerated, accepted, practiced, and even defended by a substantial portion of the population. This article reviews why and how antigay bias persists using a cognitive-affective-behavioral perspective that touches on sociocognitive factors such as prejudice and stereotyping, as well as features unique to antigay bias, such as its concealable nature. The article concludes with a discussion of how understanding modern antigay bias through a cognitive-affective-behavioral lens can be applied to reduce discrimination against gays and lesbians.     

Diary entries from the "teachers' professional development playground": multiculturalism meets multisexualities in Australian education

Educational institutions are major cultural and social systems that police and regulate the living out of multicultural and multisexual queer identities, yet which also provide sites for anti-discriminatory responses to the marginalization of these multiple, hybrid identities. Censorship and disapproval (both real and imagined) together with informal codes and regulations for inclusion and representation within school and college communities reflect and reproduce formal debates within the wider society, and within ethnic, feminist, and gay/lesbian communities. Through a series of "Diary Entries," I document my work and experiences with educational groups in both secondary and tertiary education in Australia in recent years-in what a bicultural, bisexual teacher-friend calls "teachers' professional development playgrounds." I explore dilemmas, concerns and strategies for placing "multiculturalism" on the "multisexual" agenda and, conversely, for placing "multisexuality" on the "multicultural" agenda.     

Integrating identities

Lesbians and gays who become step parents undergo a series of identity transitions. Previous models typically used to describe gay and lesbian identity formation lack attention to later life transitions. I argue that these models provide little understanding of the experiences of lesbians and gays who integrate their lesbian/gay identity with a step parent status. This transition is more complex than that experienced by either their partners (previously married biological parents) or by heterosexual step parents.     

Poppies in a wheat field: exploring the lives of rural lesbians

Many believe that lesbian identity is predicated upon the availability of opportunities in urban life to find information, support, and like others (Bell and Valentine 1995a). Indeed, exploring one's lesbian sense of self often involves identifying with a visible reference group, seeking out social arenas where there are other gays and lesbians, connecting with a local community, and taking part in gay and lesbian oriented activities. For rural residents, these opportunities are mostly unavailable, and the lack of access to information, to a public meeting space, and to connections with other lesbians further hinders the development of social group identity. Given that gay and lesbian identity has as its basis a social reference group, how might rural lesbians develop and sustain their sense of personal and group lesbian identity? With few exceptions (D'Augelli 1989; D'Augelli et al. 1987; Kramer 1995; Krieger 1982) the empirical research conducted on the lives of gays and lesbians has utilized urban and suburban samples. Likewise, research on rural life has omitted the experiences of gay and lesbian residents. Either way, information about rural lesbian life remains mostly uncovered. This pilot study attempts to provide new information about the experiences of rural lesbians. Utilizing focus group interviews, the challenges of sustaining lesbian identity in a rural setting are explored. The data show that for this sample, although rural lesbians initially felt isolated and unsure of how to develop a sense of group identity, the opportunity to connect with a small informal network of friends and acquaintances helped alleviate these problems. Further, because these women have little access to information, public gathering space, or to local gay culture, this network was said to be crucial. Without it, the women feel invisible and isolated, that is, their identity remains unseen.