Andrew Kam-Tuck Yip

Queering Religious Texts: An Exploration of British Non-heterosexual Christians’ and Muslims’ Strategy of Constructing Sexuality-affirming Hermeneutics:

Religious authority figures often use religious texts as the primary basis for censuring homosexuality. In recent years, however, non-heterosexual Christians and Muslims have begun to contest the discursively produced boundary of sexual morality. Drawing upon two research projects on non-heterosexual Christians and Muslims, this article explores the three approaches embedded in this strategy. While acknowledging that homosexuality is indeed portrayed negatively in some parts of religious texts, the participants critique traditional hermeneutics by highlighting its inaccuracy and socio-cultural specificity, and arguing for a contextualized and culturally relevant interpretation. They also critique the credibility of institutional interpretive authority by highlighting its inadequacy and ideology, and relocating authentic interpretive authority to personal experience. Finally, they recast religious texts to construct resources for their spiritual nourishment. This strategy generally reflects the contemporary western religious landscape that prioritizes the authority of the self over that of religious institution.

The Persistence of Faith Among Nonheterosexual Christians: Evidence for the Neosecularization Thesis of Religious Transformation

The neosecularization thesis, which combines the “secularization” and “postsecularization” paradigms, argues that religion is in a constant state of transformation (thus persistence). It also argues that the examination of “secularization” needs to be conducted on three levels: macro, meso, and micro. Drawing from a quantitative and qualitative study involving 565 nonheterosexual Christians in the United Kingdom, this article aims to lend credence to the neosecularization thesis, focusing on the micro, or individual, level only. This article highlights the lack of influence and impact of religious authority structures on the respondents’ views of sexuality and spirituality. Data also demonstrated that, in the construction of the respondents’ identity and Christian faith, as well as the fashioning of Christian living, religious authority structures were considered the least significant factor, compared to the respondents’ employment of human reason and biblical understanding, within the framework of lived experiences. On the whole, data suggested that the self, rather than religious authority structures, steers the respondents’ journeys of spirituality and sexuality. This is evidence of the impact of the “detraditionalization” process on the late modern religious landscape, where the basis of religious faith and practice is primarily predicted on the self, rather than traditions and structures.

Attacking the Attacker: Gay Christians Talk Back

This paper analyses the accounts constructed by 60 gay male Christians in partnership as stigma management strategies at the level of cognition and rhetoric. Four strategies are identified: (i) attacking the stigma; (ii) attacking the stigmatizer; (iii) use of positive personal experience; and (iv) use of the ontogeneric argument. These strategies are interchangeably and collectively used to dismiss the credibility of the institutionalized Church and the validity of its unfavourable official position on the issue of homosexuality. The effective use of these strategies demonstrates the positive personal identity these gay Christians have developed in this advanced stage of their moral career.

Researching Lesbian, Gay, and Bisexual Christians and Muslims: Some Thematic Reflections

This paper highlights some thematic reflections primarily based on two empirical research projects on lesbian, gay, and bisexual (LGB) Christians and Muslims. It begins by discussing reflexivity by way of contextualising the subsequent exploration of specific themes. This is followed by a discussion of the plight of LGB Christians and Muslims which renders research on this population highly sensitive. The paper then explores the theme of researching meanings and lived experiences sensitively, focusing on the importance of being theoretically and culturally sensitive; and the relevance of methodological pragmatism and pluralism. It then proceeds to a detailed discussion of accessing ‘hidden’ populations and trust building; and the dynamics of the insider/outsider status. The paper concludes with a call for LGB research to take seriously intersectionality of contemporary LGB identity (e.g. sexual, religious, cultural, ethnic), and the role of religion/spirituality in LGB lives and politics.

Policy Implications of Ageing Sexualities

This article aims to open up debate on the policy implications of ageing sexualities. The article begins by discussing the heteronormative perspective that frames current discourse on older people’s needs and citizenship. It then presents data from an empirical study to highlight the concerns that older lesbians and gay men have about housing, health and social service provision, work and job security, and relationship recognition. The article illustrates how the heterosexual assumption that informs policy making can limit the development of effective strategies for supporting older lesbians and gay men; and raises broader questions about policy making, social inclusion and citizenship.

Living Spirituality and Sexuality: A Comparison of Lesbian, Gay and Bisexual Christians in France and Britain

Drawing upon two conceptually and methodologically related projects in France and Britain, the authors illuminate lesbian, gay and bisexual Christians’ religious orientations, beliefs and practices. The samples demonstrated striking similarities and differences. Participants generally strongly disagreed with the Church’s censorious teachings on non-heterosexuality, but the British sample appeared more critical. The French sample also experienced a greater degree of psychological and social dissociation. Nevertheless, some participants across samples stayed within homophobic religious structures because of their commitment to integrating their sexuality and spirituality, and to making religious communities more inclusive. This commitment was buttressed by: (1) their conceptualization of the all-loving God and of Jesus Christ as a transgressive champion of social justice; (2) positive personal experiences; (3) the marginalization of church authority in their moral universe; and (4) increasing theological, social and political capital. Theoretically, the authors contribute to debates on contemporary religious and spiritual landscape and identity. S’appuyant sur deux enquêtes identiques, conceptuellement et méthodologiquement parlant, menées en Grande-Bretagne et en France, les auteurs éclairent les croyances, les pratiques et les orientations religieuses de gays, lesbiennes et bisexuel/les chrétiens. Les échantillons présentent quelques différences et similitudes remarquables. Si les participants sont généralement tout à fait en désaccord avec les positions officielles des Églises sur l’homosexualité et la bisexualité, l’échantillon britannique semble plus critique. Les enquêtés français vivent un niveau plus élevé de dissociation psychologique et sociale. Quelques personnes des deux échantillons restent toutefois au sein de structures religieuses homophobes, en tentant, d’une part, d’intégrer leur sexualité et leur spiritualité et, d’autre part, de faire évoluer celles-ci de l’intérieur vers une plus grande inclusivité. Leur effort pour intégrer foi et sexualité s’étaye sur (1) l’idée d’un Dieu aimant chacune de ses créatures et de Jésus-Christ comme un champion de justice sociale; (2) un vécu personnel positif; (3) une certaine délégitimation de l’autorité de l’Église dans l’univers moral individuel; et (4) l’augmentation du capital théologique, social et politique. Les auteurs contribuent aux débats théoriques sur l’identité et le paysage religieux et spirituel contemporains.

Gay Christians and their participation in the gay subculture

This paper examines the perceptions and participation patterns of gay Christian couples in three aspects of the gay subculture: gay Christian groups, non‐Christian gay groups, and the commercial gay scene. The respondents perceived these aspects of the subculture in terms of their different functions. Gay Christian groups were perceived to perform moral support and identity reinforcement functions. Non‐Christian gay groups were perceived to perform primarily a sociopolitical function. The commercial gay scene, on the other hand, was perceived to be youth‐ and sex‐oriented. Participation patterns were closely related to these perceived functions. However, the majority of the sample were distant from the subculture. Two principal factors explain this finding: their older age, which denotes that they have already “played the field” and their being in partnership, within which primary needs for support and affirmation are fulfilled. Only two respondents cited fear of exposure as a factor in this connection.

Same-Sex Marriage: Contrasting Perspectives among Lesbian, Gay and Bisexual Christians

In the past two decades, same-sex relationship has been a contentious issue within the Christian community. Officially, almost all Christian denominations have now taken the significant, though insufficient, step in calling for the toleration of individual believers with homosexual orientation. Nevertheless, conservative quarters of the Christian community still contest that a same-sex relationship (by implication involving the ‘practice’ of one’s sexual orientation) is unequivocally unacceptable because it is against Biblical strictures, church tradition and the law of nature. On this issue, there are inter-denominational differences and potential discrepancy between local church climate and official church teachings (space does not allow a detailed discussion here, but see, for instance, Yip, 1998, 2002a). Nevertheless, lesbian, gay and bisexual Christians continue to face the reality that their intimate relationships are a topic of incessant theological, religious and social debates and censure. In this respect, the specific issue of same-sex marriage has generated much contention. Not surprisingly, conservative Christians consider this not only a challenge to ‘family values’, but also a blatant disregard for the sanctity and religious symbolism of marriage. To them, samesex marriage is a step too far for the recognition of this sexual minority in the name of political correctness. Liberal Christians, on the other hand, argue that this is a positive step towards recognizing the right of lesbian, gay and bisexual Christians to partake in this religious and social institution. Here, I focus on lesbian, gay and bisexual Christians themselves, by highlighting their contrasting views on same-sex marriage. This paper presents both quantitative and qualitative data, drawn from a project involving a UK sample of 565 participants (389 gay men, 131 lesbians, 24 bisexual women and 21 bisexual men). The project, conducted in 1997–98, examined various themes pertaining to the participants’ lived experiences and life circumstances. The primary themes

Gay Male Christian Couples and Sexual Exclusivity

This paper argues that, in the case of gay male couples, the issue of sexual exclusivity should be examined in terms of expectation and behaviour. Using this approach, a typology of three categories of gay male Christian couples is presented. Couples who were expectationally and behaviourally exclusive considered sexual exclusivity a symbol of total commitment, complete mutual satisfaction and adherence to the conventional Christian ethic of sexual monogamy. Couples who were expectationally exclusive but behaviourally non-exclusive developed various regulatory mechanisms to manage the disjunction between expectation and behaviour. The majority of couples were expectationally and behaviourally non-exclusive. They justified this lifestyle on the ground of sexual variety, prevention of possessiveness and the promotion of freedom and egalitarianism. They embraced the theology of friendship which emphasises inclusiveness rather than monogamy. Couples in all the three categories did not demonstrate significant differences in terms of their level of relationship satisfaction and commitment.

Uneven possibilities: Understanding non-heterosexual ageing and the implications of social change

The article draws from focus group data generated for a UK study of the life circumstances of lesbians, gay men and bisexuals aged 50 and above, to consider some key elements of the conceptual framework we are developing for understanding the issue of non-heterosexual ageing. The article considers ways in which non-heterosexual ways of living have been positively evaluated as ‘prime’ experiments in late modern ways of living, and identifies three core areas (identity, relationships and community) where it has been argued that lesbian and gay lifestyles can be viewed as indicators of the implications of social change. Employing the data to discuss the notion of ‘do-it-yourself’ biographies, we identify a number of factors that work to enable and limit an empowered sense of self amongst older lesbians and gay. In doing so, we also highlight the uneven possibilities that exist for self-creation in detraditionalised settings. Non- heterosexual couples and friendships can offer distinct possibilities for ‘negotiated’ and ‘chosen’ relationships. These are not, however, uniformly adopted or created by older non- heterosexuals. Finally, our data indicates that while non- heterosexual communities can provide crucial supports and resources for their members, some older lesbians and gay men experience these communities as exclusionary. This raises a number of questions about the dynamics that facilitate inclusion or exclusion in reflexive or critical communities. While the article highlights that non- heterosexual ageing cannot be understood without reference the creative possibilities open to non-heterosexuals, and late modern individuals generally, we caution against celebratory accounts of both non-heterosexual and late modern ways of living, and of social and cultural constraints transformed, that is inherent within them.