Rearch has documented that sexual mori and people livg wh HIV/AIDS have succsfully ed relig pg to help them overe life challeng related to their sexual orientatn and HIV stat, cludg relig stggl surroundg their fah brought about by stigma and discrimatn that have historilly been promoted by anized relign. Rearch has also documented how sexual mori and people livg wh HIV/AIDS have utilized fay support as a val rource for effectively pg wh life challeng associated wh homophobia, heterosexism, and HIV stigma, which have historilly been perpetuated certa fay and fah dynamics. The aim of the muny-engaged, qualative study scribed this article was to exame the synergistic effects of relig pg and fay support, particularly the ntext of Catholic fay ti, as a unified mechanism for supportg HIV-posive gay men the face of relig stggl and other life challeng. Confintial, semi-stctured terviews were nducted wh ne HIV-posive, gay men om the Greater Toronto Area of Ontar, Canada, to obta their perspectiv on how and why their Catholic fay ti have helped support them through their relig stggl and other life challeng. Utilizg a modified Ground Theory approach, terview data were llected and analyzed until data saturatn was achieved. The fdgs and lsons learned om the study’s analysis are discsed this article, which elaborat on the unique synergy of relig pg and fay support as ternnected mechanisms that uld be of signifint value for supportg HIV-posive gay men experiencg relig stggl and other life challeng.
Contents:
- MEREDH BAXTER FROM "FAY TI": I'M GAY
- CHRISTIAN, GAY, FAY TI TO HAMAS: I'LL BE KILLED IF I'M PORTED
- ‘A FAY LIKE OURS’: PORTRAS OF GAY FATHERHOOD
- GAY SHOWBIZZERS ADOPT FAY TI
- AMBIVALENCE GAY AND LBIAN FAY RELATNSHIPS
- CATHOLIC FAY TI: STAG AND SUPPORTG HIV-POSIVE CANADIAN GAY MEN’S FAH, MENTAL HEALTH, AND WELLBEG
MEREDH BAXTER FROM "FAY TI": I'M GAY
Meredh Baxter From "Fay Ti": I'm Gay * gay family ties *
Keywords: ambivalence, gay and lbian fai, tergeneratnal relatnships, mid- to late life, qualative rearchOver the past , tergeneratnal ambivalence has emerged as a central ncept for unrstandg relatnships between adult children and their parents (Lüscher & Pillemer, 1998). For example, broar stutnal forc of homophobia and heterosexism that stcture the fay relatnships of gay and lbian adults may engenr an exceptnal view of soclogil ambivalence (Connidis, 2012), one that turn provis a lens to the , dynamics, and nsequenc of fay teractn. As such, a study of ambivalence gay and lbian fai rms a theoretil and empiril acunt of broar fay advance an unrstandg of ambivalence, gay and lbian fai, and fay systems more broadly (Bowen, 1978), the prent study I analyzed qualative terviews wh 60 gays and lbians to terme the nature of ambivalence fay-of-orig (e.
This study provis a new lens through which to view how adult gays and lbians—a margalized group—experience fay ti, turn revealg new dimensns of fay relatnships prevly undisvered by heteronormative fay rearch.
To date, Connidis (2003), who a se study approach, and Reczek (2014a) and Cohler (2004), who e -pth terviews, have provid some ial evince that analytilly suggt that parents feel ambivalent toward a gay or lbian child, particularly durg the g-out procs.
CHRISTIAN, GAY, FAY TI TO HAMAS: I'LL BE KILLED IF I'M PORTED
John Calv is a gay Christian wh fay ti to Hamas. The Canadian ernment is tryg to port him, which he says is 'certa ath.' * gay family ties *
Failure to achieve heterosexualy has been shown to promote parental feelgs of disapproval, distancg, disappotment, disgt, and guilt over a perceived role raisg a gay or lbian child (Biblarz & Savci, 2010; Cohler, 2004; LaSala, 2000, 2001; Obock, 2013; Oswald, 2002a, 2002b).
Homophobia and rejectn of a gay or lbian adult is often, but not always, tied to unrlyg stctural notns of relig moral valu (Jon, Cox, & Navarro-Rivera, 2013); fai wh relig members may experience a stctural ntext that is typified by heightened homophobia. The ntradictns may be created by broar stcturally ambivalent expectatns where parents reject their adult children for failure to adhere to expectatns of heterosexualy a homophobic society while also exprsg love and support for their adult child (Cohler, 2004; Connidis, 2012). This is nsistent wh some rearch that suggts lbian women have shorter relatnship duratns than gay men wh the ntext of mid-life adults (L, 2012) purpose of the terviews was to obta narrativ that foced on general fay dynamics; topics clud relatnship qualy and satisfactn between timate partners, g-out experienc, relatnships wh fay of orig, mental and physil health, unemployment, children, sexual behavr, and relatnship nflict.
Perceived relig and/or homophobic disapproval Rponnts scribed that, spe outwardly posive teractns, they perceive that fay members secretly have unrlyg negative feelgs, a dynamic I characterized as vert ambivalence. ” Although Spencer and Elltt’s parents do not outwardly reject eher partner, both partners said they believed that both sets of parents vertly experience irrencilably nflicted feelgs of disapproval due to a broar social ntext of homophobia.
‘A FAY LIKE OURS’: PORTRAS OF GAY FATHERHOOD
It's a ttament to the endurg imprt of the 1980s inic televisn show "Fay Ti" that Meredh Baxter, who played the mom Elyse Keaton, uld make headl last week wh the announcement that she is gay. Brian Bonsall, who played the Keatons' fourth child Andrew the show's last two seasons, ma headl of a different kd this week. The 28-year-old was arrted Colorado for vtigatn of an asslt. Where Michael Gross, Michael J. Fox, Ta Yothers and Jte Bateman, the other stars of "Fay Ti" are now. * gay family ties *
Stanley, like others this theme, said he assum that one of his sisters and brothers--law ternally “stggle” wh him beg gay—evince of the negative feelgs or disfort wh Stanley and David’s relatnship—yet he experienc only posive outward teractns wh the fay members. ” Courtney suggted that although Ja’s mother appears supportive she is not wholly fortable wh their relatnships bee of her relig sentiments about homosexualy and her participatn the Catholic Church—a dynamic characterized as vert ambivalence. Rponnts like Edw regnize social-stctural factors that reveal the ntradictory prence of his mother--law’s love alongsi her homophobic relig beliefs and affiliatns—characteristics of vert “glass closet” Fewer than one quarter of rponnts this study had not openly discsed their gay or lbian inty or partnership wh at least one fay member.
The glass closet occurs when rponnts scribe the belief that fay members hold strong negative feelgs about rponnts’ sexual inty, most often due to perceived homophobic and relig valu, but also are outwardly acceptg of the timate, partnered to Diana for 10 years, scribed an event that ma her regnize that she is accepted and supported by her partner’s fay but that she is the glass closet bee there is a simultaneo rejectn:. As this theme monstrat, the glass closet provis a highlighted ndn of soclogil ambivalence, where the visible and supported gay or lbian inty is obscured and ignored bee of the assumptn that such disclosure would prompt a negative reactn.
Beyond revealg an unrexamed dimensn of gay and lbian fay relatnships, this study mak three addnal ntributns to the field of fay studi—and ambivalence theory particular—which are scribed, as a parture om the origal nceptualizatn of ambivalence, which emphasiz one’s own ambivalence toward others (Lüscher & Pillemer 1998), the prent fdgs break new ground by monstratg the ways which dividuals nstct others as exhibg ntradictory behavr, feelgs, and actns—what is nceptualized as perceived ambivalence.
GAY SHOWBIZZERS ADOPT FAY TI
In the se of gay and lbian adults, perceived ambivalence occurs when the stctural norms of homophobia, heterosexism, relig beliefs, and an absence of acceptance of ferally legalized same-sex marriage tersect wh norms of close fay relatnships (Bulanda, 2011; Pfeffer, 2012; Taylor, Kimport, Van Dyke, & Anrson, 2009). As a rult, rponnts perceived their fay members as havg ntradictory emotns, beliefs, expectatns, and actns—most notably the normative aspects of support and love upled wh rejectn of a “spoiled” gay or lbian inty (Meyer, 2003). Adult gays and lbians regnize this irrencilable soclogil ntradictn as maniftg their fay relatnships, providg a ncrete illtratn of how stctural forc are part and parcel of the psychologil experienc of that the glass closet, a term that Sedgwick (1990) ed to refer to the “open secret” of a person’s sexual inty, provis one highlighted se of the tersectn of psychologil and soclogil ambivalence.
AMBIVALENCE GAY AND LBIAN FAY RELATNSHIPS
It may be that this is pecially apparent a hort of olr adults, and was more mon among dividuals wh olr parents this sample, and creasg acceptance for gay rights may turn shift the social-stctural ntexts that engenr this perceived ambivalence (Powell, Blozendahl, Geist, & Steelman, 2010). Future rearch should addrs the pots as potential s of soclogil ambivalence the gay and lbian and fally, the fdgs nfirm prev rearch that suggts ambivalence is most prevalent parent–child/parent–child--law dyad relatnships (Willson et al., 2003). Extend k may not be emotnally or proximally close enough to register levels of ambivalence (Fgerman et al., 2004), perhaps pecially for gays and lbians, who are more likely to live farther away om extend k (Rosenfeld, 2007).
Moreover, the study sample clud only dividuals who self-intified as gay or lbian mted relatnships; future rearch should clu rearch on bisexual, queer, and transgenr dividuals as well as dividuals who are not mted partnerships, orr to pture a wir range of ambivalent experienc. The fdgs give new sight to how gay and lbian adults negotiate their fay relatnships and further prent a new le of quiry fay rearch regardg the exploratn, measurement, and theorizg of ambivalence wh and beyond the tergeneratnal tie.
IntroductnMany Catholic gay men livg wh HIV/AIDS face relig stggl and poundg challeng related to their sexual orientatn and HIV stat durg their lifetime (Berg and Ross 2014; Bird and Vois 2013; Gravend-Tirole 2009; Land and Lsk 2013; Liboro and Walsh 2016), which when experienced simultaneoly, or even sequentially, n prove surmountable even wh the bt of pg mechanisms. Amic lerature has documented how Catholicism and other Christian religns have historilly ntributed to the nmnatn of homosexualy, the persecutn of sexual mori, and the gement and ntraventn of human rights of sexual mori (Cerbone and Danzer 2017; Balch 2000; Carmody and Carmody 1993; Gross 2008; Pietkiewicz and Kołodziejczyk-Skrzypek 2016; Ward 2015; Wedow et al. Roman Catholicism nsirs the Bible as sacred scripture, and has entrenched s thory along the si of tradn, most strgently observg the ctomary, stratified, eccliastics-based analysis of passag agast homosexualy such as those Corthians 6:9, Genis 19:1–11, Romans 1:26–28, Timothy 1:10, Levic 18:22, and Levic 20:13 (Calimlim 2013; Carmody and Carmody 1993).
CATHOLIC FAY TI: STAG AND SUPPORTG HIV-POSIVE CANADIAN GAY MEN’S FAH, MENTAL HEALTH, AND WELLBEG
For many men growg up gay and Catholic, the relig stggle to keep and sta one’s fah and practic, which promote ternalized homophobia and self-loathg (Cerbone and Danzer 2017; Kzger 1991; Pietkiewicz and Kołodziejczyk-Skrzypek 2016; Ward 2015), be pafully apparent when the emergg sexual and relig domas of their velopg inty evably clash to create a dissonance, and distrsg inty ngy (Calimlim 2013; Cerbone and Danzer 2017; Liboro 2015; Pietkiewicz and Kołodziejczyk-Skrzypek 2016; Wedow et al.