Alpha, Omega, and the Letters in Between: LGBTQI Conservative Christians Undoing Gender

Sociologists studying gender have debated West and Zimmerman’s premise that “doing gender is unavoidable,” seeking to ascertain whether people can “undo” or only “redo” gender. While sociologists have been correct to focus on the interactional accomplishment of gender, they have neglected one of Garfinkel’s key insights about interaction: that people hold each other accountable to particular narratives. Neglecting the narrative aspect of doing—and undoing—gender impedes our ability to recognize processes of social change. Based on a qualitative study, we show how the movement for LGBTQI acceptance within U.S. conservative Protestant churches works to make gender not “omnirelevant” by challenging conservative “complementarity” narratives that posit two complementary, opposite sexes as a commandment preceding the Ten Commandments in time and importance. We explore this movement’s ambivalent relationship with homonormativity, highlight three ways this movement resists projecting binary gender narratives into scripture, and examine how some in this movement see the pursuit of social justice as a Christian mandate. The efforts of LGBTQI conservative Christians exemplify how reshaping sex/gender/sexual narratives can create possibilities for undoing gender

[Introduction to] Black Lives and Bathrooms: Racial and Gendered Reactions to Minority Rights Movements.

Black Lives and Bathrooms: Racial and Gendered Reactions to Minority Rights Movements examines how people respond to minority movements in ways that maintain existing patterns of racial and gender inequality. By studying the Black Lives Matter and Transgender Bathroom Access movement efforts, J.E. Sumerau and Eric Anthony Grollman analyze how cisgender white people define minority movements in relation to their existing notions of United States social norms; react to minority movements utilizing racial, classed, gendered, and sexual stereotypes that reinforce racism, sexism, and cissexism in society; and propose ways that racial and gender minorities could gain conditional acceptance by behaving in ways cisgender white people find more comfortable and normal. Throughout this work, Sumerau and Grollman note how assumptions about whiteness and cisnormativity are spread as cisgender white people respond to racial and gender movements seeking social change.https://scholarship.richmond.edu/bookshelf/1393/thumbnail.jp

Producing an LGBT Religious Organizational Identity: The Case of DignityUSA

In this exploratory study, we examine the production of an organizational LGBT religious identity utilizing the case of DignityUSA. To this end, we engage in two interconnected analyses. First, we revisit and verify the findings of Loseke and Cavendish (2001) concerning the production of what they called a “Dignified Self,” which LGBT Catholics may use to integrate their religious-sexual-gender identities. Then, we expand on their analyses of DignityUSA in the late 1990’s to outline the ways DignityUSA constructs an organizational identity their members may draw upon to construct the Dignified Self and integrate their sexual/gender and religious identities. In so doing, our analyses speak both to (1) Loseke and Cavendish’s (2001) call to explore whether their findings from three years of newsletters held over time; and (2) calls over the past two decades for LGBT religious studies to expand beyond individual LGBT religious-sexual-gender identity integration to ascertain the construction of the organizational identities LGBT people draw upon to accomplish individual and interpersonal identity integration

“Can’t Put my Finger on It”: A Research Report on the Non-Existence and Meaninglessness of Sin

This paper presents findings from an exploratory study of sin. Based on nine in-depth interviews with self-identified religious people, we demonstrate that respondents define sin as (1) nonconformity, (2) relative to other social realities, and (3) taught by moral authorities. In so doing, respondents’ definitions reveal that sin, despite its use to justify all types of social policies, is a social construction that has no established concrete meaning in daily life. In conclusion, we argue that social scientists would benefit greatly from systematic analyses of the meaning (lessness) and significance of sin in people’s lives as well as within existing social scientific literature, and propose avenues for research concerning this term

A Tricky One: Barriers to Non-opioid Pain Management in University Healthcare

We explored palliation practices and experiences among providers at university campus health centers to assess the availability and viability of non-opioid options for student patients. We interviewed 10 healthcare providers at the campus health center for a large research university in the southeastern United States. Data were collected via semi- structured interviews. Analyses of interview transcripts were performed via content analysis with open coding. We identified multiple barriers to non-opioid pain management. Non-opioid modalities were more likely to receive no insurance subsidy, and thus, to go unused even if clinically indicated. Providers also reported high levels of concern with potential opioid dependency, as well as interest in safer options for long-term palliation. Contextualizing results from our case study with prior literature from other care settings suggests that lack of access to non-opioid options presents challenges for university students who live with chronic pain

Games People Play: The Collapse of “Masculinities” and the Rise of Masculinity as Spectacle

Perspective is important. When Andy Warhol produced an art piece of 13 police mugshots of “Thirteen Most Wanted Men” for the New York World’s Fair in 1964, the work was hurriedly painted over by concerned authorities before the public could view it. It was only years later that the Warhol’s subversive (homoerotic) gaze on the FBI list was more widely appreciated (Crimp in Social Text 59: 49–66, 1999; Siegel in Art Journal 62(1): 7–13, 2003). I begin with this story because it points to key issues I want to take up in this chapter, in particular, the importance of “audience” and different readings when it comes to masculinity. While current theory tends to locate masculinity in the actors, what if it is better located in the audience? What if masculinity was better understood as a kind of public spectacle? In addition, there are the naturally subversive elements of gender (e.g. think of drag performances); the game-like nature of masculinity (men might feel compelled to play along with expectations of masculinity—think of brutal playground expectations on boys—but it doesn’t mean they are not aware of its inauthenticity); and the inevitable—but less discussed link—with sexuality (see below)

Lesbian, Gay, and Bisexual Individuals’ Perceptions of American Religious Traditions

The cumulative alienation sexual minorities experience from American mainline religious groups may leave them feeling disillusioned and even hostile toward the religious organizations that have historically rejected them. However, research to date has not explored sexual minorities’ perceptions of religious traditions in the United States. The current study examines the variations between lesbian, gay, and bisexual adults’ (LGB) perceptions of whether religious traditions are friendly/neutral or unfriendly toward the LGBT (lesbian, gay, bisexual, and transgender) population. Using data from the Pew Research Center 2013 Survey of LGBT Adults, the author conducts separate binary logistic regression analyses examining whether four religious traditions—evangelical Protestantism, the Catholic Church, the Jewish religion, and mainline Protestantism—are generally perceived as friendly/neutral or unfriendly toward LGBT people. The findings from this study offer rare insight on sexual minorities’ perceptions of major religious traditions and illustrates that sexual minorities have a complex relationship with religion

“They Just Don’t Stand for Nothing”: LGBT Christians’ Definitions of Non-Religious Others

In this exploratory study, I examine how a group of LGBT Christians conceptualized non-religious others. Based on over 450 hours of fieldwork in an LGBT Christian church located in the southeastern region of the United States, I demonstrate how a group of LGBT Christians defined non-religious others as (1) morally suspect and untrustworthy, (2) in need of salvation and guidance, and (3) poor representations of the LGBT community. Although these LGBT Christians used “non-religious” as a catchall term without ever specifying exactly who it captured, they used the first two definitions to apply to non-religious people in general regardless of sexuality while explicitly focusing on non-religious sexual minorities in their third definition. Moreover, I show how these definitions echoed mainstream religious rhetoric in America used to marginalize both sexual and religious minorities. In conclusion, I draw out two central implications of this work: (1) how religious depictions of non-religious people may reproduce societal patterns of inequality; and (2) the importance of analyzing how religious people define and interpret non-religious others