When Christianity and Homosexuality Collide: Understanding the Potential Intrapersonal Conflict

Subhi, Nasrudin; Geelan, David

doi:10.1080/00918369.2012.724638

Cited by 58 publications

(43 citation statements)

References 34 publications

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“…An overarching theme of psychological and mental health needs emerged from the papers. Three of the papers reported on the accounts of suicidal ideation (Itzhaky & Kissil, 2015;Jacobsen & Wright, 2014;Subhi & Geelan, 2012), which is consistent with statistical evidence (Gibbs & Goldbach, 2015;Kralovec, Fartacek & Plöderl, 2014) that notes the increased risk in this population. Relatedly, aspects of depression were discussed (Itzhaky & Kissil, 2015;Jacobsen & Wright, 2014;Subhi & Geelan, 2012).…”

Section: Data Analysis and Synthesissupporting

confidence: 76%

A systematic review of qualitative studies capturing the subjective experiences of Gay and Lesbian individuals’ of faith or religious affiliation

Wilkinson

Johnson

2020

Mental Health, Religion & Culture

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Section: Data Analysis and Synthesissupporting

confidence: 76%

A systematic review of qualitative studies capturing the subjective experiences of Gay and Lesbian individuals’ of faith or religious affiliation

Wilkinson

Johnson

2020

Mental Health, Religion & Culture

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“…As found previously (Murr, 2013;Rodriguez, 2009;Subhi & Geelan, 2012), not everyone experienced internal conflicts between LGBTQ identities and religious or spiritual beliefs. The Jewish participants, the one Atheist, and one Christian transwoman, did not.…”

Section: Discussion: Implications For Counselingmentioning

confidence: 62%

“…People often struggle with confusion, low self-esteem, guilt, shame, isolation, hopelessness, depression, anxiety, fear of damnation, feelings of worthlessness and inadequacy, and suicidal ideation (Barton, 2010;Dahl & Galliher, 2009García et al, 2008;Jaspal, 2012;Rodriguez, 2009;Schuck & Liddle, 2001;Siraj, 2012;Subhi & Geelan, 2012;Super & Jacobson, 2011). This litany of harms appears to include transgender people, at least in Christian traditions (Westerfield, 201;Yarhouse & Carrs, 2012).…”

Section: Psychological and Emotional Consequences For Lgbtq Peoplementioning

confidence: 93%

Religion, Spirituality, and LGBTQ Identity Integration

Beagan

Hattie

2015

Journal of LGBT Issues in Counseling

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Processes of navigating intersections between spiritual/religious identity and lesbian, gay, bisexual, transgender, or queer (LGBTQ) identity are just beginning to be explicated. In-depth interviews with 35 LGBTQ adults from a range of backgrounds explore experiences with religion and spirituality. Although not all participants experienced conflicts, the psychological and emotional harms done to some participants through organized religion were extensive and knew no age boundaries. Disconnection from bodies and delayed sexual activity were common. Many left formal religions; those who stayed distinguished between religious teachings and institutions, and between religion and spirituality. Heightened knowledge of theology proved helpful to some. Limitations and implications for counseling are discussed.Lesbians, gay men, bisexuals, transgender people and those who identify as queer (LGBTQ) almost inevitably have conflicted relationships to religion and spirituality. Condemnation by mainstream faith traditions has inflicted considerable harm on sexual and gender minorities. The purpose of this study was to explore how a range of LGBTQ individuals experienced and perceived religion and spirituality. In particular, it was to examine potential identity conflicts, how people sought to resolve conflicts for a coherent sense of self, and how they experienced the place of spirituality and religion in

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“…In some Christian religions homosexuality is either forbidden or admonished (Subhi & Geelan, 2012). Although the Koran's (Islam's holy scripture) stance on the subject of homosexuality is not clear (Bailey Jones & Tell, 2010;Bereket & Adam, 2008;Jamal, 2001), homosexuality among Islamic communities today is predominantly perceived as a sin (AbuKhalil, 1997;Bailey Jones & Tell, 2010;Gray, 2004;Minwalla, Rosser, Feldman, & Varga, 2005); 'homosexuality' refers to gay men and lesbian women (Siraj, 2012).…”

Section: What This Paper Addsmentioning

confidence: 99%

HIV/AIDS‐related beliefs among Israeli Arab‐Palestinian women

Soffer

2019

Health Soc Care Community

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Studies show that women are more vulnerable to human immunodeficiency virus (HIV) transmission than men because of biological and sociocultural risk factors. Israeli Arab‐Palestinians are the largest ethnic minority group in Israel. Unofficial data suggest that merely one percent of the tests conducted in Israel to diagnose HIV/acquired immune deficiency syndrome (AIDS) are conducted by this population and that Israeli Arab‐Palestinians are typically diagnosed late. Arab communities in Israel were found to be predominately patriarchal, characterised by conservative gender roles and structures, and the policing of overt sexual behaviours, particularly those of women. In order to advance our understanding of the HIV/AIDS phenomenon in different sociocultural contexts, as well as to design effective cultural‐sensitive interventions, we must first understand how HIV/AIDS is constructed in different cultural sites. Against this backdrop, this exploratory study examines HIV/AIDS‐related beliefs among non‐infected, Israeli Arab‐Palestinian women. We conducted semi‐structured interviews with 12 women. Thematic content analysis was used in order to analyse the data. Five themes emerged from the analysis, in the first, personal responsibility and blame were assigned to people with HIV/AIDS for their illness. In the second theme, HIV/AIDS was constructed as a sexually transmitted disease, associated with ‘deviant’ sexuality and sexual conduct in the Arab culture. In the third theme, HIV/AIDS was believed to be transmitted by multiple, mostly mistaken, modes of contact. In the fourth theme, people with HIV/AIDS were believed to be subjected to severe negative social responses. In the fifth theme, individuals with HIV/AIDS were depicted as a symbol of physical and psychological malaise. In conclusion, the findings imply that Israeli Arab‐Palestinian women hold negative beliefs concerning people with HIV/AIDS and are misinformed regarding HIV transmission. This suggests a need to design culturally appropriate interventions to address stigma‐related beliefs and misconceptions concerning transmission, among Israeli Arab‐Palestinian women.

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When Christianity and Homosexuality Collide: Understanding the Potential Intrapersonal Conflict

Cited by 58 publications

References 34 publications

A systematic review of qualitative studies capturing the subjective experiences of Gay and Lesbian individuals’ of faith or religious affiliation

A systematic review of qualitative studies capturing the subjective experiences of Gay and Lesbian individuals’ of faith or religious affiliation

Religion, Spirituality, and LGBTQ Identity Integration

HIV/AIDS‐related beliefs among Israeli Arab‐Palestinian women

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