Ethical issues in attempts to ban reorientation therapies.

Yarhouse, Mark A.; Throckmorton, Warren

doi:10.1037/0033-3204.39.1.66

Cited by 26 publications

(30 citation statements)

References 33 publications

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“…The conflict between conservative religious beliefs and a professional counselor identity that supports LGB-affirmative counseling is also highlighted by the existence of conversion therapies (Schroeder & Shidlo, 2001;Throckmorton, 2002;Yarhouse & Throckmorton, 2002). Conversion or reparative therapies have been promoted by conservative mental health providers and religious organizations as a method to change LGB clients' sexual orientation from same-sex attractions to opposite-sex attractions.…”

Section: Whitman and Bidellmentioning

confidence: 99%

Affirmative Lesbian, Gay, and Bisexual Counselor Education and Religious Beliefs: How Do We Bridge the Gap?

Whitman

Bidell

2014

Jour of Counseling & Develop

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The position held by the American Counseling Association, reflecting acceptance, affirmation, and nondiscrimination of lesbian, gay, and bisexual (LGB) individuals, has created conflicts for some trainees who hold conservative religious beliefs about sexual orientation. This article explores the counseling profession's evolution regarding LGB‐affirmative counseling and examines the potential conflict this evolution can create for counselor educators who are training students with conservative religious viewpoints about sexual orientation. Recommendations for counselor educators to manage this dilemma are offered.

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Section: Whitman and Bidellmentioning

confidence: 99%

Affirmative Lesbian, Gay, and Bisexual Counselor Education and Religious Beliefs: How Do We Bridge the Gap?

Whitman

Bidell

2014

Jour of Counseling & Develop

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“…For example, they might be expected to focus on their sexual orientation when it is not, in fact, relevant to the problem they want to resolve (Israel, Gorcheva, Burnes, & Walther, 2008). They might also find themselves under pressure to change it, even though evidence indicates that such reparative therapy is largely unsuccessful (Yarhouse & Throckmorton, 2002). In such cases, clients may be left devoid of an expressable sexual identity altogether (Daniel, 2009; King & Bartlett, 1999).…”

Section: Introductionmentioning

confidence: 99%

Exploring the clinical experiences of novice counsellors working with LGBT clients: Implications for training

Owen-Pugh

Baines

2014

Couns and Psychother Res

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Aim: This study was designed to explore the clinical experiences of novice counsellors working with LGBT clients. Method: Sixteen counsellors participated in semi‐structured interviews. As an elicitation technique, they were asked to recall critical incidents in relation to LGBT clients. Findings: The interview transcripts were subjected to a thematic analysis. Identified meaning units fell into three superordinate categories, namely, Engaging with Learning, Finding Strategies that Work, and Entering the Client's World. A core category of Confronting Homophobia and Heterosexism was also identified. Conclusions: Participants felt unprepared by their training but had gained valuable learning from the challenges they had faced. Recommendations: Initial counsellor training should include an emphasis on contemporary, inclusive theory and allow trainees opportunities for facilitated, challenging exploration of sexuality issues.

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“…A second important question is why Iranian psychologists believe that clients with same-sex tendency require treatment. One possible answer could be that the clients in question sought out treatment, which is, after all, the primary objective of therapy, and the client's autonomy should not be exceeded upon if they are unable to make the choice themselves (Yarhouse & Throckmorton, 2002). This answer raises other questions, however.…”

Section: Discussionmentioning

confidence: 99%

Iranian Psychotherapists’ Behaviors and Beliefs Toward Sexual Orientation and Gender Identity

Yadegarfard

Bahramabadian

2014

Ethics & Behavior

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The aim of this study is to investigate Iranian psychotherapists' behaviors and beliefs toward sexual orientation and gender identity. The sample consisted of 358 Iranian psychotherapists, of whom 29.3% (n = 105) were male and 67% (n = 24) were female. Results from the chi-square analyses showed that more male participants reported accepting homosexual clients and treating them as having a pathological disorder than their female counterparts; and licensed respondents reported engaging more in accepting only male or female clients, accepting more homosexual and transgender clients for treatment, and treating them as having a pathological disorder when compared with their unlicensed counterparts. Furthermore supervised respondents reported accepting more homosexual clients than their unsupervised counterparts. However results from the multivariate analysis of variance has indicated that the female participants reported "accepting homosexuals or transgender clients for treatment" more often than the male participants; unsupervised participants reported "accepting homosexual or transgender clients for treatment" and "treating homosexuality per se as a pathological disorder" more often than their supervised counterparts.

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Ethical issues in attempts to ban reorientation therapies.

Cited by 26 publications

References 33 publications

Affirmative Lesbian, Gay, and Bisexual Counselor Education and Religious Beliefs: How Do We Bridge the Gap?

Affirmative Lesbian, Gay, and Bisexual Counselor Education and Religious Beliefs: How Do We Bridge the Gap?

Exploring the clinical experiences of novice counsellors working with LGBT clients: Implications for training

Iranian Psychotherapists’ Behaviors and Beliefs Toward Sexual Orientation and Gender Identity

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