The purpose of this research is to investigate the masculinity politics of the ex-gay movement, a loose-knit network of religious, scientific, and political organizations that advocates change for homosexuals. Guided by Risman's gender structure theory, the authors analyze the individual, interactional, and institutional dimensions of gender in ex-gay discourses. The authors employ critical discourse analysis of representative ex-gay texts to deconstruct the movement's gender ideology and to discuss the social implications of its masculinity politics. They argue that gender is one of the ex-gay movement's most potent social movement resources, enabling it to consolidate power by enlisting new populations and to globalize by adapting to cultural contexts beyond the United States. The authors conclude that the ex-gay movement is an antigay countermovement and an antifeminist Christian Right men's movement.

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Abstract:The transnational ex-gay movement is an important context affecting lesbians and sexual minority women around the world. In 2015, the UN Human Rights Commissioner called for all nations to ban conversion therapies. This research investigates a neglected area of scholarship on the ex-gay movement by deconstructing and analyzing the implications of ex-gay discourses of female homosexuality in a global context. The ex-gay movement originated in the United States and has proliferated to nearly every continent. We argue that it is the main purveyor of public, anti-lesbian rhetoric today, constructing lesbianism as sinful and sick to control women's sexuality, enforce rigid gender roles and inequality, and oppress sexual minority women. Guided by Adrienne Rich's theory of compulsory heterosexuality and Barbara Risman's gender structure theory, we analyze how, in ex-gay discourse, lesbianism is demeaned and demonized in the individual, interactional, and institutional dimensions of the gender structure. Finally, we examine the impact of ex-gay discourse on sexual minority women in global context.

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In this article, the authors contribute to the literature on predicting and preventing genocide in an international context, focusing on social death practices elaborated in articles II(b)-(e) of the 1948 United Nations Convention on the Prevention and Punishment of the Crime of Genocide (UNCG). Analyzing ex-gay movement texts, the authors apply James Waller's theoretical framework, which explains how ordinary people commit extraordinary acts of brutality, to the rhetoric and public policy advocacy of prominent ex-gay movement organizations and entrepreneurs. Further, they examine the extent to which this new religious movement promotes public policies in the United States and globally, and argue that these policies constitute social death as genocide of gay, lesbian, bisexual, and transgender peoples based on the UNCG definition. The authors conclude that emphasizing mass murder at the expense of social death constricts our view of genocide at an enormous human cost, including predicting and preventing mass murder, and accentuating the aftermath of genocide, leaving articles II(b)-(e) diminished, understudied, and, therefore, discounted in comparison. They suggest that revitalizing scholarship on social death will broadly enrich the field of genocide studies and enhance collective efforts to forecast and avert genocide in all of its manifestations.