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Christian churches and homosexualities in the United States, elements of comprehension
Abstract
Gay and lesbian claims to equal treatment within US Christian churches follow three directions: organization, ordination, and marriage. From the 1970s on, homosexuals have been organizing and creating gay and lesbian caucuses that asked for the ordination of 'out' pastoral candidates. Conservative groups strongly opposed this claim. During the 1990s, direct and public 'culture wars' between religious conservatives and liberals about gay marriage tended to conceal the fast adaptation to same-sex unions by a fair number of congregations.
... For Baptiste, in Catholic Church, the emphasis is on welcoming and benevolence towards homosexual people while maintaining a prohibition and condemnation of sexual relations. Protestantism, in its great majority, leaves the believers alone judges of their faith and the way of applying it [13,14]. Batiste Coulmont does not demonstrate any connection between homosexuality and demonic possession. ...
Introduction : Worldwide, 72 countries criminalize homosexuality. Only one country in Africa recognizes homosexuality. While 10 countries criminalize it, against only one that protects it. Exceptionally, the DRC does not have legislation against or for homosexuality. The aim of this study was to describe the attitudes and perceptions of Congolese and sexual minorities on homosexuality. Methods : This study was cross-sectional and analytical, conducted from February the 1St, 2021 to March the 30th, 2022, in the homosexual, bisexual and transgender population of Kinshasa town. The selection was made in homosexual associations and the snowball method was used to constitute the sample. The statistical significance level is P<0.05. Results : Almost half of the respondents (44.3%) were met with rejection by those around them. The majority (57.8%) have been victims of homophobic harassment. For Congolese population, homosexuality was perceived as a spiritual possession (90.5%). Homosexuality was not perceived as a handicap to undertake a profession (76.0%), although respondents with employment commitment represented just 15.3%. Conclusion : The Congolese population has a bad perception of homosexuality, with an attitude of rejection and harassment towards LGBT people; in the other hand, homosexuals have a good perception of their homosexuality.
... For Baptiste, in Catholic Church, the emphasis is on welcoming and benevolence towards homosexual people while maintaining a prohibition and condemnation of sexual relations. Protestantism, in its great majority, leaves the believers alone judges of their faith and the way of applying it13,14 . Batiste Coulmont does not demonstrate any connection between homosexuality and demonic possession.Strength of the studyOur study draws its data from a sample in the homosexual, bisexual and transgender population of the Kinshasa town, selected by the snowball method to constitute our sample. ...
Context
Worldwide, 72 countries criminalize homosexuality. Only one country in Africa recognizes homosexuality. While 10 countries criminalize it, against only one that protects it. Exceptionally, the DRC does not have legislation against or for homosexuality. The aim of this study was to describe the attitudes and perceptions of Congolese and sexual minorities on homosexuality.
Methods
This study was cross-sectional and analytical, conducted from February the 1St, 2021 to March the 30th, 2022, in the homosexual, bisexual and transgender population of Kinshasa town. The selection was made in homosexual associations and we used the snowball method to constitute our sample. The statistical significance level is P < 0.05.
Results
Almost half of the respondents (44.3%) were met with rejection by those around them. The majority (57.8%) have been victims of homophobic harassment. For Congolese population, homosexuality was perceived as a spiritual possession (90.5%). Homosexuality was not perceived as a handicap to undertake a profession (76.0%), although respondents with employment commitment represented just 15.3%.
Conclusion
The Congolese population has a bad perception of homosexuality, with an attitude of rejection and harassment towards LGBT people; in the other hand, homosexuals have a good perception of their homosexuality.
Homosexualité et mariage aux États-Unis.
Loin d'être animée par une logique communautariste, et à l'inverse des stéréotypes français, la politique de l'homosexualité s'inscrit aux États-Unis, au cours des années 90, dans un registre universaliste, sinon assimi-lationniste - en particulier pour ce qui concerne le mariage des homosexuels. Dans son arrêt de 1993 (Baehr V. Lewin), la Cour suprême de Hawaii a ouvert la voie à sa reconnaissance légale : la discrimination à l'encontre des homosexuels et les lois contre la sodomie sont maintenues (la «privacy» ne s'applique pas à l'homosexualité), mais les juges ont raisonné en termes de discrimination de genre — et non de sexualité. Cette décision a été prise dans le renouveau de la politique homosexuelle des années 90 : les espoirs soulevés par l'élection de Clinton en 1992 ont vite été démentis par le fiasco de l'intégration des homosexuels dans l'armée. Le Président cédait alors du terrain à ses opposants conservateurs (jusqu'à signer le Defense of Marriage Act en 1996), dont la rhétorique homophobe virulente a paradoxalement contribué à l'émergence d'un conservatisme gay. Ce phénomène nouveau redéfinit le débat américain : les conservateurs font alliance avec les libéraux pour défendre le mariage légal non seulement comme un droit, mais aussi comme une norme. La monogamie est revendiquée comme un idéal politique par contraste avec la « contre-culture », en vue de combattre le sida et de «civiliser» en même temps les homosexuels en régulant leur sexualité. D'où les débats internes à la communauté : l'opposition radicale à l'objectif politique du mariage de même sexe émane à la fois des féministes (bien que les critiques du caractère patriarcal du mariage soient confrontées à celles qui maintiennent que les unions de même sexe « démantèleraient la structure de genre du mariage »), et des activistes et intellectuels « queer » (qui concentrent leurs attaques sur la régulation de la sexualité plutôt que sur la hiérarchie de genre). C'est l'explication des différences politiques majeures avec le débat français, où les normes sociales sont invoquées non pas en faveur, mais contre l'ouverture du mariage aux homosexuels.