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LGBT Religious Youth: A Multi-faith Exploration of Perceptions,  Attitudes and Experiences  ?

LGBT Religious Youth: A Multi-faith Exploration of Perceptions,  Attitudes and Experiences  ?. Dr Sarah-Jane Page, Aston University . Sample. By Religion. By Sexual orientation. Geographic Location. Sample. Relationship status. Theological Perspectives on Homosexuality.

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LGBT Religious Youth: A Multi-faith Exploration of Perceptions,  Attitudes and Experiences  ?

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  1. LGBT Religious Youth: A Multi-faith Exploration ofPerceptions,  Attitudes and Experiences  ? Dr Sarah-Jane Page, Aston University

  2. Sample • By Religion • By Sexual orientation

  3. Geographic Location Sample • Relationship status

  4. Theological Perspectives on Homosexuality • Religions are not all against homosexuality • There is much intra- and inter- religious variation. • However, many religions do take a conservative stance. • This is not always endorsed through sacred text; community expectation can also play a large part.

  5. Heterosexual Attitudes to Homosexuality Proportion of heterosexuals agreeing or strongly agreeing with the following statements: Statement 1: Heterosexuality should be the only expression of human sexuality Statement 2: Heterosexuality is the ideal for human sexuality Statement 3: Heterosexuality and homosexuality should be treated equally

  6. Christian and Muslim responses: • Sacred text is often interpreted as explicitly condemning homosexual activity and a literal interpretation to the text can be applied • Religious leaders are likely to promote a strict interpretation • Family members and community are likely to promote a strict interpretation

  7. But does the qualitative data give a slightly different perspective? • It is not a monolithic picture. Within Christianity there are churches specifically centred around the experiences of LGBT individuals, e.g. the Metropolitan Community Church. • In more liberal traditions, homosexuality is being incorporated into mainstream traditions. E.g. The Quakers campaigned for the right for same-sex couples to have exactly the same opportunities as heterosexual couples to get married in a place of worship. • There are also emerging areas of support, e.g. a growing network of support groups for LGBT Muslims (e.g. Imaan, Safra Project)

  8. What did heterosexuals say in interview? • Love the Sinner, Hate the Sin • Attitude has become less conservative • God judges, not humans • Gay people are normal • It creates an everyday conflict for me – my religion is against homosexuality but having homosexual friends highlights the issues they face • So long as homosexuality is within the context of a relationship rather than just casual sex, I cannot condone conservative passages in sacred texts

  9. Thus even though individuals may say they do not agree with homosexuality, often the issue is far more complex than this, with tensions existing. • This becomes especially pertinent as people’s networks grow and as they come in contact with LGBT individuals. Thus often participants spoke of a time when they were very strict on their view but this has changed since coming to university, for example.

  10. Young, Religious and LGB? What Strategies are Employed? • Accommodation: Finding religious spaces which are very comfortable and ‘safe’. • Accommodation: Even if the institution does not accept me, God loves me. • Accommodation: Reinterpreting sacred text

  11. Separation: Sexuality and religion are separated off

  12. Conflict: Managing Tension at an everyday level

  13. Conclusion • Heterosexual attitudes to homosexuality from religiously affiliated 18-25 year olds are diverse. In interview, their response is multi-layered and complex. • Not all religions are against homosexuality. • However, it can be enormously difficult to incorporate one’s sexuality and religion in those traditions where homosexuality is censured.

  14. The project, entitled Religion, Youth and Sexuality: A Multi-faith Exploration (AH/G014051/1), was funded by the Religion and Society Programme of the Arts and Humanities Research Council (AHRC) and Economic and Social Research Council (ESRC). The research team consisted of Prof. Andrew Kam-Tuck Yip (Principal Investigator), Dr. Michael Keenan (Co-investigator) and Dr. Sarah-Jane Page (Research Fellow). More details of the project can be found at www.nottingham.ac.uk/sociology/rys. The research team is grateful for the funding as well as the invaluable contribution of the respondents, individuals, and groups who helped with the recruitment of the sample and of the members of the advisory committee.

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