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Lesbian, Gay, Bisexual, and Transgender (LGBT) social movements share related goals of social acceptance of homosexuality, bisexuality, or transgenderism. LGBT refers to lesbian, gay, bisexual and transgender people, and their movements include the Gay and Lesbian Rights Movement, Gay Liberation, lesbian feminism, the queer movement and transgender activism. A commonly stated goal is social equality for LGBT people; some have also focused on building LGBT communities, or worked towards liberation for the broader society from sexual oppression.[1] LGBT movements organized today are made up of a wide range of political activism and efsdfcultural activity, such as lobbying and street marches; social groups, support groups and community events; magazines, films and literature; academic research and writing; and even business activity.

OverviewEdit

Sociologist Mary Bernstein writes: "For the lesbian and gay movement, then, cultural goals include (but are not limited to) challenging dominant constructions of masculinity and femininity, homophobia, and the primacy of the gendered heterosexual nuclear family (heteronormativity). Political goals include changing laws and policies in order to gain new rights, benefits, and protections from harm."[2] Bernstein emphasizes that activists seek both types of goals in both the civil and political spheres.

As with other social movements, there is also conflict within and between LGBT movements, especially about strategies for change and debates over exactly who comprises the constituency that these movements represent. There is debate over to what extent lesbians, gays, bisexuals, transgendered people, intersexed people and others share common interests and a need to work together. Leaders of the lesbian and gay movement of the 1970s, 80s and 90s often attempted to hide masculine lesbians, feminine gay men, transgendered people, and bisexuals from the public eye, creating internal divisions within LGBT communities.[3]

LGBT movements have often adopted a kind of identity politics that sees lesbians, gay men, bisexuals and/or transgender people as a fixed class of people; a minority group or groups. Those using this approach aspire to liberal political goals of freedom and equal opportunity, and aim to join the political mainstream on the same level as other groups in society.[4] In arguing that sexual orientation and gender identity are innate and cannot be consciously changed, attempts to change gay, lesbian and bisexual people into heterosexuals ("conversion therapy") are generally opposed.

However, others within LGBT movements have criticised identity politics as limited and flawed, elements of the queer movement have argued that the categories of gay and lesbian are restrictive, and attempted to deconstruct those categories, which are seen to "reinforce rather than challenge a cultural system that will always mark the nonheterosexual as inferior."[5]

History Edit

See also: Timeline of LGBT history

Before 1860Edit

In eighteenth and nineteenth century Europe, same-sex sexual behaviour and cross-dressing were widely considered to be socially unacceptable, and were serious crimes under sodomy and sumptuary laws. Any organized community or social life was underground and secret. Thomas Cannon wrote what may be the earliest published defence of homosexuality in English, Ancient and Modern Pederasty Investigated and Exemplify'd (1749). Social reformer Jeremy Bentham wrote the first known argument for homosexual law reform in England around 1785, at a time when the legal penalty for "buggery" was death by hanging.[6] However, he feared reprisal, and his powerful essay was not published until 1978. The emerging currents of secular humanist thought which had inspired Bentham also informed the French Revolution, and when the newly formed National Constituent Assembly began drafting the policies and laws of the new republic in 1792, groups of militant 'sodomite-citizens' in Paris petitioned the Assemblée nationale, the governing body of the French Revolution, for freedom and recognition.[7] In 1791 France became the first nation to decriminalise homosexuality, probably thanks in part to the homosexual Jean Jacques Régis de Cambacérès who was one of the authors of the Napoleonic code.

In 1833, an anonymous English-language writer wrote a poetic defence of Captain Nicholas Nicholls, who had been sentenced to death in London for sodomy:

Whence spring these inclinations, rank and strong?
And harming no one, wherefore call them wrong?[7]

Three years later in Switzerland, Heinrich Hoessli published the first volume of Eros: Die Männerliebe der Griechen ("Eros: The Male-love of the Greeks"), another defence of same-sex love.[7]

Contrary to stereotypes, the traditionally Catholic and conservative Poland never criminalized homosexuality. The 18th century Poland was marked by the Enlightenment-driven relaxed attitude towards all sexuality, with public figures reported to involve in homosexual or transvestite activities. Such "scandalous" events drew public attention, but did not result in prosecution. Only when subsequently to partitions of Poland Polish territories came under control of the Russian Empire, the Austro-Hungarian Empire and the Kingdom of Prussia, did the law imposed by the occupying powers make homosexual acts illegal. Still, prominent figures were known to form homosexual relationships, such as Narcyza Żmichowska (1819-1876), a writer and founder of the Polish feminist movement, who used her private experiences in her writing.[8]

1860 - 1944Edit

File:Ulrichs.jpeg

Modern historians usually look to German activist Karl Heinrich Ulrichs as the pioneer of the LGBT rights movement. Ulrichs came out publicly and began publishing books about same-sex love and gender variance in the 1860s, a few years before the term "homosexual" was first published in 1869. Ulrichs' Uranians were people with a range of gender expressions and same-sex desires; he considered himself "a female psyche in a male body".

From the 1870s, social reformers in other countries had begun to take up the Uranian cause, but their identities were kept secret for fear of reprisal. A secret British society called the "Order of Chaeronea" campaigned for the legalisation of homosexuality, and counted playwright Oscar Wilde among its members in the last decades of the 19th century.[9] In the 1890s, English socialist poet Edward Carpenter and Scottish anarchist John Henry Mackay wrote in defense of same-sex love and androgyny; Carpenter and British homosexual rights advocate John Addington Symonds contributed to the development of Havelock Ellis's groundbreaking book Sexual Inversion, which called for tolerance towards "inverts" and was suppressed when first published in England.

File:Fig02-17.jpg

In Europe and America, a broader movement of "free love" was also emerging from the 1860s among first-wave feminists and radicals of the libertarian left. They critiqued Victorian sexual morality and the traditional institutions of family and marriage that were seen to enslave women. Some advocates of free love in the early 20th century, including Russian anarchist and feminist Emma Goldman, also spoke in defence of same-sex love and challenged repressive legislation.

In 1898, German doctor and writer Magnus Hirschfeld formed the Scientific-Humanitarian Committee to campaign publicly against the notorious law "Paragraph 175", which made sex between men illegal. Adolf Brand later broke away from the group, disagreeing with Hirschfeld's medical view of the "intermediate sex", seeing male-male sex as merely an aspect of manly virility and male social bonding. Brand was the first to use "outing" as a political strategy, claiming that German Chancellor Bernhard von Bülow engaged in homosexual activity.

File:Lesbiche - 1928 - D- Die freundin 1928.jpg

The 1901 book Sind es Frauen? Roman über das dritte Geschlecht (Are These Women? Novel about the Third Sex) by Aimée Duc was as much a political treatise as a novel, criticising pathological theories of homosexuality and gender inversion in women.[10] Anna Rüling, delivering a public speech in 1904 at the request of Hirschfeld, became the first female Uranian activist. Rüling, who also saw "men, women, and homosexuals" as three distinct genders, called for an alliance between the women's and sexual reform movements, but this speech is her only known contribution to the cause. Women only began to join the previously male-dominated sexual reform movement around 1910 when the German government tried to expand Paragraph 175 to outlaw sex between women. Heterosexual feminist leader Helene Stöcker became a prominent figure in the movement. Friedrich Radszuweit published LGBT literature and magazines in Berlin (for example "Die Freundin").

Hirschfeld, whose life was dedicated to social progress for homosexual and transgender people, formed the Institut für Sexualwissenschaft (Institute for Sexology) in 1919. The institute conducted an enormous amount of research, saw thousands of transgender and homosexual clients at consultations, and championed a broad range of sexual reforms including sex education, contraception and women's rights. However, the gains made in Germany would soon be drastically reversed with the rise of Nazism, and the institute and its library were destroyed in 1933. The Swiss journal Der Kreis was the only part of the movement to continue through the Nazi era.

In the United States, several secret or semi-secret groups were formed explicitly to advance the rights of homosexuals as early as the turn of the twentieth century, but little is known about them.[11] A better documented group is Henry Gerber's The Society for Human Rights formed in Chicago in 1924, which was quickly suppressed.[12]

File:The Ladder, October 1957.jpg

The independent Polish state abolished the occupying powers' legislation and decriminalised homosexuality in 1932. The police still used gross indecency laws instead to harass homosexuals, but the gay community in Poland thrived, with many important public figures, such as the composer Karol Szymanowski, the poet Bolesław Leśmian and the novelists Jarosław Iwaszkiewicz and Maria Dąbrowska being of homosexual orientation. The German Nazi invasion of 1939 put a close to it.[8]

1945 - 1968Edit

Main article: Homophile
File:Queer liberation banners, Philadelphia 1972.jpg
Immediately following World War II, a number of homosexual rights groups came into being or were revived across the Western world, in Britain, France, Germany, Holland, the Scandinavian countries and the United States. These groups usually preferred the term homophile to "homosexual", emphasising love over sex. The homophile movement began in the late 1940s with groups in the Netherlands and Denmark, and continued throughout the 1950s and 1960s with groups in Sweden, Norway, the United States, France, Britain and elsewhere. ONE, Inc., the first public homosexual organization in the U.S,[13] was bankrolled by the wealthy transsexual man Reed Erickson. A U.S. transgender-rights journal, Transvestia: The Journal of the American Society for Equality in Dress, also published two issues in 1952.

The homophile movement lobbied within established political systems for social acceptability; radicals of the 1970s would later disparage the homophile groups for being assimilationist. Any demonstrations were orderly and polite.[14] By 1969, there were dozens of homophile organizations and publications in the U.S,[15] and a national organization had been formed, but they were largely ignored by the media. A 1965 gay march held in front of Independence Hall in Philadelphia, according to some historians, marked the beginning of the modern gay rights movement. Meanwhile in San Francisco in 1966, transgender street prostitutes in the poor neighbourhood of Tenderloin rioted against police harassment at a popular all-night restaurant, Gene Compton's Cafeteria.

After the introduction of Soviet-style communism to Poland, the 1948 law stated that the age of consent for all sexual acts, homosexual or heterosexual, was 15. However, the powerful influence of the Roman Catholic Church made open homosexuality a matter of scandal. While a gay poet Grzegorz Musiał could publish officially, Jerzy Andrzejewski's last novel dealing with the subject of homosexuality was censored. The gay subculture grew, with official and underground press alike discussing the subject of homosexuality. However, the traditionally conservative attitudes towards sexuality were used by the secret police to harass and put pressure on individuals.[8]

1969 - 1974Edit

Main article: Gay Liberation
File:Gay liberation.jpg

The new social movements of the sixties, such as the Black Power and anti-Vietnam war movements in the U.S, the May 1968 insurrection in France, and Women's Liberation throughout the Western world, inspired some LGBT activists to become more radical,[14] and the Gay Liberation Movement emerged towards the end of the decade. This new radicalism is often attributed to the Stonewall riots of 1969, when a group of transgender, lesbian and gay male patrons at a bar in New York resisted a police raid.[12] Although Gay Liberation was already underway, Stonewall certainly provided a rallying point for the fledgling movement.

Immediately after Stonewall, such groups as the Gay Liberation Front (GLF) and the Gay Activists' Alliance (GAA) were formed. Their use of the word "gay" represented a new unapologetic defiance — as an antonym for "straight" ('respectable sexual behaviour'), it encompassed a range of non-normative sexualities and gender expressions, such as transgender street prostitutes, and sought ultimately to free the bisexual potential in everyone, rendering obsolete the categories of homosexual and heterosexual.[16][17] According to Gay Lib writer Toby Marotta, "their Gay political outlooks were not homophile but liberationist".[18] "Out, loud and proud", they engaged in colourful street theatre.[19] The GLF’s "A Gay Manifesto" set out the aims for the fledgling gay liberation movement, and influential intellectual Paul Goodman published “The Politics of Being Queer” (1969).

Chapters of the GLF were established across the U.S. and in other parts of the Western world. The Front Homosexuel d'Action Révolutionnaire was formed in 1971 by lesbians who split from the Mouvement Homophile de France in 1971.

One of the values of the movement was gay pride. Organized by an early GLF leader Brenda Howard, the Stonewall riots were commemorated by annual marches that became known as Gay pride parades. From 1970 activists protested the classification of homosexuality as a mental illness by the American Psychiatric Association in their DSM, and in 1974 it was replaced with a category of "sexual orientation disurbance" then "ego-dystonic homosexuality", which was also deleted, although "gender identity disorder" remains.

1975 - 1986Edit

File:Gay Rights demonstration, NYC 1976.jpg

From the anarchistic Gay Liberation Movement of the early 1970s arose a more reformist and single-issue "Gay Rights Movement", which portrayed gays and lesbians as a minority group and used the language of civil rights — in many respects continuing the work of the homophile period.[20] In Berlin, for example, the radical Homosexuelle Aktion Westberlin was eclipsed by the Allgemeine Homosexuelle Arbeitsgemeinschaft.[21]

Gay and lesbian rights advocates argued that one’s sexual orientation does not reflect on one’s gender; that is, “you can be a man and desire a man... without any implications for your gender identity as a man,” and the same is true if you are a woman.[22] Gays and lesbians were presented as identical to heterosexuals in all ways but private sexual practices, and butch "bar dykes" and flamboyant "street queens" were seen as negative stereotypes of lesbians and gays. Veteran activists such as Sylvia Rivera and Beth Elliot were sidelined or expelled because they were transsexual.

During this period, the International Lesbian and Gay Association (ILGA) was formed in Coventry, England (1978). It continues to campaign for lesbian and gay human rights with the United Nations and individual national governments until now.

Gay flag

The Rainbow flag

Lesbian feminism, which was most influential from the mid 1970s to the mid 1980s, encouraged women to direct their energies toward other women rather than men, and advocated lesbianism as the logical result of feminism.[23] As with Gay Liberation, this understanding of the lesbian potential in all women was at odds with the minority-rights framework of the Gay Rights movement. Many women of the Gay Liberation movement felt frustrated at the domination of the movement by men and formed separate organisations; some who felt gender differences between men and women could not be resolved developed "lesbian separatism", influenced by writings such as Jill Johnston's 1973 book Lesbian Nation. Disagreements between different political philosophies were, at times, extremely heated, and became known as the lesbian sex wars,[24] clashing in particular over views on sadomasochism, prostitution and transsexuality. The term "gay" came to be more strongly associated with homosexual males.

In Canada, the coming into effect of Section 15 of the Canadian Charter of Rights and Freedoms in 1985 saw a shift in the gay rights movement in Canada, as Canadian gays and lesbians moved from liberation to litigious strategies. Premised on Charter protections and on the notion of the immutability of homosexuality, judicial rulings rapidly advanced rights, including those that compelled the Canadian government to legalize same-sex marriage. It has been argued that while this strategy was extremely effective in advancing the safety, dignity and equality of Canadian homosexuals, its emphasis of sameness came at the expense of difference and may have undermined opportunities for more meaningful change.[25]

1987 - presentEdit

File:Same sex marriage map Europe detailed.svg

Some historians consider that a new era of the gay rights movement began in the 1980s with the emergence of AIDS, which decimated the leadership and shifted the focus for many.[13] This era saw a resurgence of militancy with direct action groups like ACT UP (formed in 1987), and its offshoots Queer Nation (1990) and the Lesbian Avengers (1992). Some younger activists, seeing "gay and lesbian" as increasingly normative and politically conservative, began using the word queer as a defiant statement of all sexual minorities and gender variant people — just as the earlier liberationists had done with the word "gay". Less confrontational terms that attempt to reunite the interests of lesbians, gays, bisexuals and transpeople also became prominent, including various acronyms like LGBT, LGBTQ, and LGBTI. As of 2006, these acronyms have become commonplace descriptors used by organisations that once described themselves as "gay rights" groups.

In the 1990s, organizations began to spring up in non-western countries, such as Progay Philippines, which was founded in 1993 and organized the first Gay Pride march in Asia on June 26, 1994. In many countries, LGBT organizations remain illegal (as of 2006) and transgender and homosexual activists face extreme opposition from the state.

The 1990s also saw a rapid expansion of transgender movements. In the English-speaking world, an important text was Leslie Feinberg's, "Transgender Liberation: A Movement Whose Time Has Come - The Story of Ben Wells", published in 1992. 1993 is considered to mark the beginning of a new movement of intersexuals, with the founding of the Intersex Society of North America by Cheryl Chase.

Gender variant peoples across the globe also formed minority rights movements — Hijra activists campaigned for recognition as a third sex in India and Travesti groups began to organize against police brutality across Latin America, while activists in the United States formed militant groups such as Transexual Menace.

In many cases, LGBTI rights movements came to focus on questions of intersectionality, the interplay of oppressions arising from being both queer and underclass, colored, disabled, etc.

The Netherlands was the first country to allow same-sex marriage, in 2001. As per 2008, same-sex marriages are also legal in Belgium, Canada, Norway, South Africa and Spain, along with two states in the United States, Massachusetts and California. Meanwhile, some municipalities keep enacting laws agains homosexuality. E.g., Rhea County, Tennessee tried to "ban homosexuals" in 2006.

OppositionEdit

See also: LGBT rights opposition

LGBT movements are opposed by a variety of individuals and organizations. They may have a personal, moral, political or religious objection to gay rights, homosexual relations or gay people. People have said same-sex relationships are not marriages,[26] that legalization of same-sex marriage will open the door for the legalization of polygamy,[27] that it is unnatural[28] and that it encourages unhealthy behavior.[29][30] Supporters of the traditional marriage movement believe that all sexual relationships with people other than an opposite-sex spouse undermines the traditional family[31] and that children should be reared in homes with both a father and a mother.[32][33]

There is also concern that gay rights may conflict with individual's freedom of speech,[34][35][36][37][38] religious freedoms in the workplace,[39][40] and the ability to run churches,[41] charitable organizations[42][43] and other religious organizations[44] in accordance with one's religious views. There is also concern that the acceptance of homosexual relationships by religious organizations might be forced through threatening to remove the tax-exempt status of churches whose views don't align with those of the government.[45][46][47][48]

There are also people who are homophobic and do not like gay men and lesbians. Studies have consistently shown that people with negative attitudes towards lesbians and gays are more likely to be male, older, religious, politically conservative, and have little close personal contact with openly gay individuals,[49] as well as supporting traditional gender roles.[50]

See alsoEdit

ReferencesEdit

  1. books?ei=iRdVR9iZGoieoQKAmuntDQ&id=cIEYAAAAIAAJ&dq=LGBT+sexual+oppression.&q=%22sexual+oppression%2C+it+lies+at+the+roots+of+the+oppression+of+LGBT+people+as+well%22&pgis=1#search Encyclopedia of Lesbian, Gay, Bisexual, and Transgender History in America - Page 194
  2. Bernstein, Mary (2002). Identities and Politics: Toward a Historical Understanding of the Lesbian and Gay Movement. Social Science History 26:3 (fall 2002).
  3. Bull, C., and J. Gallagher (1996) Perfect Enemies: The Religious Right, the Gay Movement, and the Politics of the 1990s. New York: Crown.
  4. One example of this approach is: Sullivan, Andrew. (1997) Same-Sex Marriage: Pro and Con. New York: Vintage.
  5. Bernstein (2002)
  6. Bentham, Jeremy, Offences Against One's Self, c1785 (full text online).
  7. 7.0 7.1 7.2 Blasius, Mark and Phelan, Shane (eds.), 1997. "We Are Everywhere: A Historical Sourcebook of Gay and Lesbian Politics", New York: Routledge. ISBN 0-415-90859-0
  8. 8.0 8.1 8.2 http://www.glbtq.com/social-sciences/poland.html The Encyclopedia of Gay, Lesbian, Bisexual, Transgender, and Queer Culture
  9. McKenna, Neil (2003), "The Secret Life of Oscar Wilde: An Intimate Biography". (London: Century) ISBN 0-7126-6986-8
  10. Breger, Claudia. 2005. Feminine Masculinities: Scientific and Literary Representations of "Female Inversion" at the Turn of the Twentieth Century. Journal of the History of Sexuality 14.1/2 (2005) 76-106
  11. Norton, Rictor, (2005), "The Suppression of Lesbian and Gay History"
  12. 12.0 12.1 Bullough, Vern, "When Did the Gay Rights Movement Begin?", 18 April, 2005
  13. 13.0 13.1 Percy, William A. & William Edward Glover, 2005, Before Stonewall, November 5, 2005
  14. 14.0 14.1 Matzner, 2004, "Stonewall Riots "
  15. Percy, 2005, "Before Stonewall: Activists for Gay and Lesbian Rights"
  16. Altman, D. (1971). Homosexual: Oppression and Liberation. New York: Outerbridge & Dienstfrey.
  17. Adam, B. D. (1987). The rise of a gay and lesbian movement. Boston: Twayne Publishers.
  18. Marotta, Toby, The Politics of Homosexuality, Boston, p. 68
  19. Gallagher,John & Bull, Chris, 1996, Perfect Enemies
  20. Epstein, S. (1999). Gay and lesbian movements in the United States: Dilemmas of identity, diversity, and political strategy. in B. D. Adam, J. Duyvendak, & A. Krouwel (Eds.), "The global emergence of gay and lesbian politics" (pp. 30-90). Philadelphia: Temple University Press.
  21. Hekman, Gert; Oosterhuis, Harry; Steakley, James (1995). Leftist Sexual Politics and Homosexuality: A Historical Overview, Journal of Homosexuality. New York: Sep 30, 1995. Vol.29, Iss. 2/3
  22. David Valentine, “‘I Know What I Am’: The Category ‘Transgender’ in the Construction of Contemporary U.S. American Conceptions of Gender and Sexuality” (Ph.D. diss., New York University, 2000), p. 190.
  23. Rich, A. (1980). Compulsory Heterosexuality and Lesbian Existence. Signs, 5, 631-660.
  24. Lesbian Sex Wars, article by Elise Chenier from GLBTQ encyclopedia.
  25. Lehman, M. (2005). [1].
  26. http://www.savemarriageny.org/The%20Case%20Against%20Same-Sex%20Marriage%20and%20Civil%20Unions.pdf
  27. http://www.nationformarriage.org/atf/cf/%7B39D8B5C1-F9FE-48C0-ABE6-1029BA77854C%7D/CatholicEnglish.pdf
  28. Anti-Gay Backlashes Are on 3 States' Ballots. The New York Times (1992-10-04). Retrieved on 2008-06-06.
  29. http://www.balancedpolitics.org/same_sex_marriages.htm
  30. http://www.apacny.net/The%20Christian%20Case%20Against%20Same-Sex%20Marriage.pdf
  31. First Presidency Message on Same-Gender Marriage
  32. Brownback, Sam (July 9, 2004). Defining Marriage Down - We need to protect marriage.. National Review.
  33. http://lds.org/ldsorg/v/index.jsp?vgnextoid=e1fa5f74db46c010VgnVCM1000004d82620aRCRD&locale=0&sourceId=1aba862384d20110VgnVCM100000176f620a____&hideNav=1&contentLocale=0 The Family: A Proclamation to the World
  34. Doughty, Steve. "Gay hate law 'threat to Christian free speech'", Daily Mail, 28 November 2007. 
  35. Doughty, Steve. "Christian faces court over 'offensive' gay festival leaflets", Daily Mail, 6 September 2006. 
  36. Gove, Michael. "I'd like to say this, but it might land me in prison", The Times, December 24, 2002. 
  37. "Christian group likens Tory candidate review to witch hunt", CBC News, November 28, 2007. Archived from the original on November 30, 2007. 
  38. Kempling, Chris. "Conduct unbecoming a free society", National Post, April 9, 2008. 
  39. Moldover, Judith. "Employer's Dilemma: When Religious Expression and Gay Rights Cross", New York Law Journal, October 31, 2007. 
  40. Ritter, Bob. "Collision of religious and gay rights in the workplace", Humanist, Jan-Feb, 2008. 
  41. "Bishop loses gay employment case", BBC News, 18 July 2007. 
  42. Beckford, Martin. "Catholic adoption service stops over gay rights", Telegraph, June 5, 2008. 
  43. LeBlanc, Steve. "Catholic Charities to halt adoptions over issue involving gays", Boston Globe, March 10, 2006. 
  44. Mercer, Greg. "Christian Horizons rebuked: Employer ordered to compensate fired gay worker, abolish code of conduct", The Record, April 24, 2008. 
  45. Gallagher, Maggie. "Banned in Boston:The coming conflict between same-sex marriage and religious liberty", 05/15/2006. 
  46. Capuzzo, Jill. "Church Group Complains of Civil Union Pressure", New York Times, August 14, 2007. 
  47. Capuzzo, Jill. "Group Loses Tax Break Over Gay Union Issue", New York Times. 
  48. Moore, Carrie. "LDS Church expresses disappointment in California gay marriage decision", Deseret News, May 15, 2008. 
  49. Studies finding that heterosexual men usually exhibit more hostile attitudes toward gay men and lesbians than do heterosexual women:
    • Herek, G. M. (1994). Assessing heterosexuals’ attitudes toward lesbians and gay men. In "B. Greene and G.M. Herek (Eds.) Psychological perspectives on lesbian and gay issues: Vol. 1 Lesbian and gay psychology: Theory, research, and clinical applications." Thousands Oaks, Ca: Sage.
    • Kite, M.E. (1984). Sex differences in attitudes toward homosexuals: A meta-analytic review. Journal of Homosexuality, 10 (1-2), 69-81.
    • Morin, S., & Garfinkle, E. (1978). Male homophobia. Journal of Social Issues, 34 (1), 29-47.
    • Thompson, E., Grisanti, C., & Pleck, J. (1985). Attitudes toward the male role and their correlates. Sex Roles, 13 (7/8), 413-427.
    • For other correlates, see:
    • Larson et al. (1980) Heterosexuals' Attitudes Toward Homosexuality, The Journal of Sex Research, 16, 245-257
    • Herek, G. (1988), Heterosexuals' Attitudes Toward Lesbians and Gay Men, The Journal of Sex Research, 25, 451-477
    • Kite, M.E., & Deaux, K., 1986. Attitudes toward homosexuality: Assessment and behavioral consequences. Basic and Applied Social Psychology, 7, 137-162
    • Haddock, G., Zanna, M. P., & Esses, V. M. (1993). Assessing the structure of prejudicial attitudes: The case of attitudes toward homosexuals. Journal of Personality and Social Psychology, 65, 1105-1118.
    • Lewis, Gregory B., Black-White Differences in Attitudes toward Homosexuality and Gay Rights, Public Opinion Quarterly, Volume 67, Number 1, Pp. 59-78
  50. Kyes, K.B. & Tumbelaka, L. (1994). Comparison of Indonesian and American college students' attitudes toward homosexuality. Psychological Reports, This includes possible anger at the dismissal of others believes to justify there own 74, 227-237.

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