Negative Religious Rhetoric in the Lives of Black Cisgender Queer Emerging Adult Men: A Qualitative Analysis

Abstract

Given the intersection of racial, religious, and sexual identities for Black queer populations, the current study examines sexuality-related religious rhetoric. Twenty Black cisgender queer men were recruited to participate in a qualitative interview. Using thematic analysis, the research team identified four themes: negative religious rhetoric, personal consequences of negative religious rhetoric, social consequences of negative religious rhetoric, and growth from negative religious rhetoric. Participants explained the pervasiveness of negative religious rhetoric within their churches and family structures. Men also conveyed how negative religious rhetoric frames societal ideologies around same-sex behavior, often condoning violence toward queer populations. Although men had negative experiences, participants articulated the importance of using oppression as a platform for growth. Black cisgender queer men are present within religious institutions; however, such negative religious rhetoric may negatively affect their mental and physical health. Researchers, clinicians, and clergy should consider the ways negative religious rhetoric marginalizes queer populations.

Toward radical healing: A qualitative metasynthesis exploring oppression and liberation among Black queer people.

“…One participant, Garrett, stated, “[Those sermons] made me feel angry and more confused, because I didn’t understand why. It just seemed unnecessarily hateful for it to be at church” (Garrett-Walker & Torres, 2017, p. 1821). Oppressive ideologies were presented to Black queer people at young ages and across contexts, rendering participants vulnerable to mental and emotional distress.…”

Black Sexual Minority Men’s Disclosure of Sexual Orientation Is Associated With Exposure to Homonegative Religious Messages

“…The first presumption is a logical one in that Black SM men might not share their sexual orientation with others in homonegative religious settings to avoid negative experiences (Garrett-Walker & Torres, 2017; Jeffries et al, 2017; Nelson et al, 2017). The Spiral of Silence theory purports that people are likely to remain silent about beliefs and behaviors that go against the status quo when they are afraid of isolation and other negative consequences (e.g., lack of social support and physical resources) from group members (Glynn, Hayes, & Shanahan, 1997).…”

“…While fewer Black SM men have reported attending formal religious services on a weekly basis compared to their Black heterosexual counterparts (22.1% vs. 47%; Lassiter, 2016), religion is still viewed as an important phenomenon by this group (Lassiter et al, 2017; Pitt, 2010; Quinn & Dickson-Gomez, 2016; Quinn, Dickson-Gomez, & Kelly, 2016; Quinn, Dikson-Gomez, & Young, 2016; Taylor et al, 2003). Black SM men have reported being involved in the full range of church roles and activities including pulpit ministry, choir direction, and other ministerial duties (Garrett-Walker & Torres, 2017; Lassiter, 2014; Woodyard, Peterson, & Stokes, 2000). Black SM men are often important parts of their religious communities and receive essential fortifying benefits as a result of their religious participation.…”

“…Such homonegativity in religious institutions is associated with numerous negative and punitive consequences including loss of social and familial ties (Garrett-Walker & Torres, 2017; Quinn & Dickson-Gomez, 2016; Warren et al, 2008), rejection, social isolation, loneliness (Griffin 2006; Pingel & Bauermeister, 2017), and victimization (Quinn & Dickson-Gomez, 2016). Homonegative religious doctrine has been used to justify homonegative prejudice and discrimination beyond the walls of Black churches, extending to multiple settings and relationships (e.g., homes, schools, and communities; Wilson, et al, 2011).…”

Christianity as a Spiritual Sidepiece: How Young Black People with Diverse Sexual Identities Navigate Religion

“…Yet when clergy and congregants openly condemn same-gender behavior and espouse exclusionary doctrine, they can create an "immediate, constant, and seemingly irreconcilable dynamic" (Woodyard, Peterson, and Stokes 2000:456) between religious ideology and church participation by black sexual minorities. Negative religious rhetoric in churches can result in shame, internalized homonegativity, alienation, guilt, self-loathing, gossip, discomfort, loneliness, and rejection that can foster risky sexual behavior and drug usage (Balaji et al 2012;Carrico 2017;Garrett-Walker and Torres 2017;Quinn, Dickson-Gomez, and Kelley 2015;Watkins, Simpson, and Cofield 2018;Woodyard, Peterson, and Stokes 2000). Lassiter (2016:309) concludes; "Avoidance of religion may be a way by which BMSM 3 protect themselves from these detrimental mental health outcomes and homonegative experiences".…”