Figure
Context in source publication
Context 1
... nine news stories from 2014 in our data set all announced the policy CISVA developed in order to have the human rights complaint launched by the Wilson family finally dropped (Keller, 2014). Table 2, synthesized from the policy document itself, outlines what the policy did and did not cover. The CISVA Elementary School Policy regarding Gender Expression and Gender Dysphoria (CISVA, 2014) provides a roadmap for parents of transgender students to request accommodation for their child in terms of the use of proper pronouns, restrooms, names, and uniforms on a case-by-case basis. ...Similar publications
This chapter focuses on knowledge and knowing in case study research in the social sciences. It argues that how researchers understand knowledge and its creation is central to what they do as case study researchers. It identifies and discusses various kinds of knowledge that case study can generate regarding the particular case, the researcher/s of...
In this study, we discuss how reinforcement learning (RL) provides an effective and efficient framework for solving sociohydrology problems. The efficacy of RL for these types of problems is evident because of its ability to update policies in an iterative manner - something that is also foundational to sociohydrology, where we are interested in re...
Citations
... Official church documents that specifically provide moral guidelines on the ministry and pastoral care of transgender Catholics and members of the LGBTQI community in the RCC are scarce and vague (Ford 2018;Canales 2018;Herriot and Callaghan 2019). Discussions that deal with the morality of transgender sexuality and gender identity in the Church usually done in passing and part of a larger conversations that are focused on family life, Catholic youth, and the environment (Roy-Steier 2021). ...
This chapter aims to sociologically unpack and clarify the Catholic Church's concept of "gender ideology" and analyze the morality of gender-enhancing treatment and surgical procedures to align transgenders' gender or experience of masculinity and femininity in society with their biological sex assigned during birth to address gender dysphoria and other psychological problems in light of Pope Francis's synodal inductive approach. It argues that the traditional philosophical moral approach grounded in natural law theory is inadequate to morally analyze these contemporary sexual issues. It recommends the sociological approach of inquiring motives and not just the meaning of these "unnatural" external acts before moral judgment as well as the application of the principle of double effect to understand the morality of transgenderism, gender-enhancing treatment, and transgender sexuality to resolve the moral panic of gender ideology" in the Catholic Church.
... This conceptual genealogy aside, White acknowledges that Aristotle's metaphysical structure permeates Aquinas's thought and subsequent Natural Law frameworks. live under policies that are based on EMC (Schmitz & Woodell 2018;Herriot & Callaghan 2019;Plemons 2019). Showing that EMC is not the only way to understand transgender identity can help change those policies and reduce that vulnerability for staff or improve the services that they can provide to transgender students, patients, and clients. ...
There is an emerging consensus within Natural Law that explains transgender identity as an “embodied misunderstanding.” The basic line of argument is that our sexual identity as male or female refers to our possible reproductive roles of begetting or conceiving. Since these two possibilities are determined early on by the presence or absence of a Y chromosome, our sexual identity cannot be changed or reassigned. I develop an argument from analogy, comparing gender and language, to show that this consensus is premature. Language and gender imbue our body with further social meaning and so, I conclude, that just as we can learn multiple languages, so too can we learn multiple genders. Since language and gender each constitutively contribute to our wellbeing as a “second nature,” I argue against this consensus to show that the reason people who are transgender struggle to flourish is not because of a “troubled trans psyche,” but because there are conceptual, interpersonal, and institutional obstacles stacked against them.
... The Journal of Catholic Education recently published a special issue titled The Challenges and Opportunities of Including the LGBTQ Community in Catholic Education. The issues dis cusses the Catholic setting as possible venue that promotes sexual orientation microaggressions (Hughes, 2019) and homophobia (Callaghan & van Leent, 2019) but also possibilities for trans affirming practices (Herriot & Callaghan, 2019). In the commentary at the end of this special issue, Connell (2019) noted the importance of engaging with theologians who possess an inti mate knowledge of Catholic moral theology and sexual ethics that informs these institutions. ...
Scholars have urged institutions of higher learning to include academy engagement with sexuality education in recent years. While Catholic colleges and universities specifically express the concern for whole-person development, there has only been recent calls to include this topic when addressing student affairs. If left out of the larger curriculum, this part of the human experience can often be left unexamined. After identifying the agreement between the church and secular US national sex ed standards on developmentally appropriate sexuality education, I identify the breadth and complexity of what is meant by "sexuality" followed by the social and cognitive developmental theories that substantiate the need for sexuality information at the college level. I conclude with further support in church documents for the inclusion of sexuality education in Catholic higher learning for the more fully integrated experience of human sexuality.
... While existing research has pointed to lack of support for trans inclusion and genderexpansive education, our data afforded further insight into this problem in both publicly funded secular and Catholic school systems in Ontario. Educators here drew attention to how individual beliefs in both school systems serve as impediments to enacting trans-inclusive policy and gender-expansive education and how these are further exacerbated by more macro-level influences in the Catholic school system Herriot & Callaghan, 2019;Taylor et al., 2016). ...
Background/Context
In Ontario, and Canada more broadly, anti-discrimination on the basis of gender identity and gender expression is enshrined in the Ontario Human Rights Code and the Canadian Charter of Rights and Freedoms, which have required schools to address trans inclusion. However, the ways in which educators understand or enact these policies, and whether they are even aware of them, remain largely underexplored.
Purpose/Research Question/Focus of Study
Our purpose was to learn more about educators’ awareness and understanding of trans-inclusive policies in schools and the extent to which such policies were informing practice.
Participants
While this research is based on survey data comprising 1,194 respondents, this article examines comments provided about trans-affirmative policy from 463 educators.
Research Design
This study involves large-scale survey research conducted on 1,194 educators in Ontario K–12 schools; the survey was disseminated via social media and educational affiliates. We draw primarily on the qualitative data component of the survey, where educators provided detailed comments about and insights into trans-inclusive policies. We employed a reflexive approach to coding and thematic analysis to identify key themes.
Findings/Results
Although our quantitative data depicted a favorable assessment of support for trans-affirmative policies—94% of respondents found their school’s policy to be very or somewhat relevant—our findings highlight a discrepancy between policy and practice, and a lack of commitment to addressing cisgenderist, cisnormative, and cissexist systems. The themes that emerged from our coding and analysis of the qualitative data were: (1) educators’ understanding of policy as accommodation; (2) individualized approaches to trans inclusion; (3) lack of administrative support and intervention; (4) the gap between policy and practice; (5) transphobic and cissexist resistance to supporting gender diversity; (6) the need for trans-affirming and gender-expansive curriculum, and (7) the problem of generalized approaches to equity and acceptance of diversity. In addition, we discuss several educator comments that raise important questions about race and the need for intersectional approaches to addressing equity and trans inclusion in schools.
Conclusions/Recommendations
We advocate for a paradigm shift with respect to the necessity of employing a trans epistemological framework that addresses the need for gender-expansive education which focuses on the harmful effects of cisgenderism, cisnormativity, and cissexism in the education system. Central to addressing gender justice and trans marginalization in schools for all students, we conclude, is the need for policy makers to ensure accountability and budgetary allocation for the provision of resources and professional development for educators in schools.
... Official documents produced by the Vatican and USCCB, concerning ministry and pastoral care with TGD people in the Catholic Church, are both scarce in existence and vague in their actual guidance (Ford 2018;Canales 2016;Herriot and Callaghan 2019). 4 The handful of Vatican documents that address gender as it relates to TGD people and an international audience does so mainly in passing within larger conversations centered on family life (see Pope Francis 2016, nos. ...
... As a result, decisions over what constitutes unjust discrimination and which forms of identity qualify as legitimate expressions of human personhood that should be welcomed and respected are left up to individual prudence and local leadership (CCE 2019, nos. 15-16, 48). 9 Additionally, respect and welcome mean different things to many people and can look very different across the board (see Herriot and Callaghan 2019). Protocol for pastoral care and actual policy regarding TGD inclusion, accommodation, and tolerance versus advocacy in Catholic schools, parishes, and businesses range from location to location in significant ways (see Ford 2018). ...
... In light of the available data, mental health professionals (APA 2021; American Psychiatric Association 2021), endocrinologists (ES & PES 2020), pediatricians (Rafferty 2018), nurses (Cicero and Wesp 2017;Kelser 2019), and those involved in spiritual care and education with TGD people (Geller and OSB 2017;Herriot and Callaghan 2019;Canales 2016;Rowniak and Ong-Flaherty 2015;and Marshall 2001) oppose GICE, cisheterosexist practices and mentalities, and the pathologization of gender and/or sexual diversity. They recommend instead open and affirming care and policies that increase support for gender minorities and encourage their inclusion and acceptance in society and social spaces (i.e., the home, school, places of employment, and religious communities). ...
The Vatican and United States Conference of Catholic Bishops (USCCB) have issued official responses to the phenomenon of gender diversity, as well as instructions for the education and care of transgender and gender diverse (TGD) people in America. However, have these authorities effectively utilized current sociological research to develop and implement contextually appropriate pastoral practices that are lifegiving and to the greatest benefit of this at-risk population? This article argues that they have not and that their recommendations have been linked to increased harm and marginalization. Utilizing Richard Osmer’s framework for practical theological interpretation, this article begins with an overview of the Magisterium’s guidance, followed by a summary of quantitative data gleaned from national surveys, population studies, and demographic analyses that reveals unique experiences of suffering and oppression. The middle sections bring in leading theories and findings from social, health, and medical fields, which illustrate TGD needs and vulnerabilities and expose the Magisterial offices’ dangerous failure to meet or even acknowledge them. The final sections call for a revised pastoral approach grounded in the concrete situations of TGD people and congruent with the Church’s commitment to love, service, and social justice. Good practice models and ethical norms are suggested for immediate incorporation into care and praxis.
Fr. Stephen Reilly and Prof. Roisín Coll, specialists in the field of Catholic education, in their co-authored chapter Footprints by the Sea: Pathways Into Teaching the Catholic Intellectual Tradition, describe the advantages of engagement with Catholic Social Teaching for the master’s-level preparation of qualified teachers for the Scottish Catholic state school sector. The authors argue that Catholic studies encompasses both historical/sociological study of the Catholic Church (mainly in the United States), and engagement with the Catholic Intellectual Tradition, including Catholic Social Teaching. This study traces the influence of the latter strand on recent academic initiatives in the education faculty of a historic Scottish university. In response to government policy which strives to make teaching a master’s-level profession, the St Andrew’s Foundation at the University of Glasgow—which has an exclusive mission to provide suitably-qualified teachers for the large Catholic state school sector—has developed two academically-rigorous honors-level courses: a summer school at the Royal Scots College in Salamanca, Spain, and an honors-year elective course on the theme of Catholic schools and contemporary issues. The former studies the art, architecture, and poetry of Golden Age Catholic Spain, while the latter applies Catholic Social Teaching and educational philosophy to areas such as migration, LGBT rights, poverty, and environmental education. The chapter outlines the courses’ aspirations to foster master’s-level study of Catholic education among Initial Teacher Education (ITE) students, while analyzing the impact of the Catholic Intellectual Tradition on the courses’ aims and pedagogies. It concludes by evaluating how the richness of the course materials can be shared with a wider audience of aspiring ITE students and Catholic teachers beyond those who choose these optional courses.
This chapter develops the concept of ‘queer thriving’ in relation to Catholic education. Rather than begin from discourses of vulnerability, trauma, or suicidality that typically characterise engagements across LGBTQ+ and religious concerns, the analysis begins from the assumption that LGBTQ+ lives are not ‘problems’ or ‘issues’ to be accommodated, tolerated, or ‘saved’ by Catholic education, but are instead sites of infinite potential from which Catholic education can gain insight and inspiration. The argument here is structured around making the case for two potential contributions queer theologies can bring to Catholic education. First, queer theologies can offer Catholic education a theological resource that remedies overly disembodied approaches to questions of sexuality, gender, and education. Second, Queer theologies can offer Catholic education alternative, more expansive, understandings of LGBTQ+ and religious subjectivities that foreground the agency of LGBTQ+ people. The final part of the chapter reflects on three commitments which are needed in order to enact a queer approach to Catholic education. The opening part of this chapter clears the ground by clarifying the concepts of queer, queer-theologies, queer agency and embodiment.
The relationship between sexuality education and religion is often framed antagonistically, especially when it comes to tensions between the teaching of sexuality education and the priorities of some religious communities. In this paper, we argue that this antagonism can be structured as much by the prevalent forms of engagement that display it (dialogue and debate), as it is by the antagonism between contrasting ethical systems. While we acknowledge the importance of debate and dialogue in the public sphere, we contend that appeals to these discursive forms in schools and classrooms can limit possibilities for rethinking engagements across sexuality education and religion. This is because of the tendency within certain manifestations of dialogue (for example, dialogical models connected to liberal political projects) to err on the side of predictability, rationality and abstraction. To address some of these limits, we draw on the recent turn to conversation in educational thinking. We think through the significance of conversation in offering a mode of engagement for students, teachers and school communities that is conditioned by the dispossession of the self and is attuned to the unpredictable, affective and contextual landscapes of shared encounters. We conclude with some thoughts on the practical implications of conversation for rethinking the role of the sexuality education teacher, practices of parental consultation and processes of policy enactment in schools.
Tensions across religious and LGBTQ concerns have played out in education for some time. In this paper, I make efforts to respond productively to this context by theorising what it might mean for young people in religious schools to dissent from the heteronormativity of religion in religious education (RE). To do this, I survey perspectives across Jewish, Christian, and Muslim accounts of education to claim that there is precedent for dissenting from heteronormativity in religious school settings more generally given these accounts’ resistance to a uniform conception of religious identities and traditions, coupled with their sensitivity to pluralism and difference as enriching features of religious communities and experiences. The value of these accounts notwithstanding, I move to identifying two limiting dimensions to some of these perspectives for theorising dissent, namely: (1) an assumed commonality of religious identity in religious school settings, however internally diverse; and (2) an inordinately propositional and disembodied account of religious encounters. With the specific curricular context of RE in mind, I suggest that dissent from heteronormativity can (perhaps more helpfully) be understood as a mode of ethical agency that: (1) attends to that which exceeds identity in people’s encounters with religion; and (2) builds on the embodied, material, and affective dynamics of encountering religion in the RE classroom. Put differently, I understand dissent as a mode of ‘growing sideways’ in RE, where young people encounter alternatives to the limits of heteronormativity within the context of the present.
