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Contents:

• PUBLIC OPN AND RELIGN: GAY RIGHTS THE UNED STATPUBLIC OPN AND RELIGN: GAY RIGHTS THE UNED STAT
• LBIAN, GAY AND BISEXUAL AMERINS ARE LS RELIG THAN STRAIGHT ADULTS BY TRADNAL MEASUR
• SECTN 2: KNOWG GAYS AND LBIANS, RELIG CONFLICTS, BELIEFS ABOUT HOMOSEXUALY
• GAY RIGHTS, RELIGN AND WHAT’S WRONG WH PRCIPL

PUBLIC OPN AND RELIGN: GAY RIGHTS THE UNED STATPUBLIC OPN AND RELIGN: GAY RIGHTS THE UNED STAT

Acrdg to a 2019 Pew Rearch Center analysis, 26 percent of Amerins intify as agnostic, atheist or “nothg particular, ” up om 17 percent jt a Sharon Klebm, of Congregatn Be Simchat Torah, New York’s LGBTQ synagogue, said the barriers gay people face when participatg their fah have only started to fall. 5 percent intify as Jewish and 2 percent as the percentage of gay Amerins who intify as part of any fah tradn is still nsirably lower than the general populatn, of which 67 percent is relig, acrdg to a 2017 Gallup LGBTQ Black Amerins, the most likely mographic to be relig (over 70 percent), still lag behd Black people the general populatn: More than 82 percent are relig.

LBIAN, GAY AND BISEXUAL AMERINS ARE LS RELIG THAN STRAIGHT ADULTS BY TRADNAL MEASUR

In most societi, relig proscriptns agast homosexual activy fed the ntent of secular law, and this is particularly te Abrahamic societi (perhaps pecially Islamic-domated poli), although rearch also suggts a siar legal and social aversn Confucian societi (Adamczyk, 2017; Adamczyk & Cheng, 2014; Adamczyk & Pt, 2009). Polil movements for gay rights veloped slowly the mid- to late 20th century, emanatg om gay clubs and bs, and om apolil associatns like the Mattache Society and the Dghters of Bilis (Fetner, 2008; Lneman, 2003; Rimmerman, 2002; Smh & Hair-Markel, 2002).

SECTN 2: KNOWG GAYS AND LBIANS, RELIG CONFLICTS, BELIEFS ABOUT HOMOSEXUALY

The nature of municipal polics and the ubiquy of gay-owned bs major ci led to several unexpected victori for the GLBT movement, as cy uncil members and mayors were generally supportive of non-discrimatn (Bernste, 1997; Hair-Markel & Meier, 1996). Conservative relig movements rema stnchly opposed to anti-discrimatn ordanc, and several have recently failed even large ci like Hoton, Texas (Sherkat, 2017), while ncentratns of fundamentalist Prottants have a negative effect on favorable votg toward gay rights public referenda (Hair-Markel & Meier, 1996; McVeigh & Diaz, 2004).

When the Amerin Psychiatric Associatn (1972) and the World Health Organizatn (WHO) (1992) stopped classifyg homosexualy as a disorr, mastream secular psychiatry quickly moved away om the nversn mol, and stead gay nversn beme a practice rooted mostly Christian clil muni.

Inially, nservative relig groups saw the epimic as a curse om their gods agast gays, and they ated agast public health rpons such as ndom distributn, subsidized ttg, and medil rearch to seek treatments (Allen & Heald, 2004; Harris, 2010; Smh, Simmons, & Mayer, 2005). Yet, globally, many relig groups have long supported public health iativ and wnsed the vastatn of the disease areas where was ncentrated, particularly Ai, among gays, and, the Uned Stat, the Ain Amerin populatn (Allen & Heald, 2004; Harris, 2010).

GAY RIGHTS, RELIGN AND WHAT’S WRONG WH PRCIPL

Rearch has foced prcipally on the negative effect of evangelil relig intifitns, church attendance, and beliefs about the Bible on support for civil rights for gays and lbians (Brewer, 2003; Burtte, Ellison, & Hill, 2005; Olson, Cadge, & Harrison, 2006). And, predictably, evangelils, people wh high rat of relig participatn, and people who have errant beliefs about the Bible are most likely to oppose the extensn of marriage rights to same-sex upl (Gay, Lynxwiler, & Smh, 2015; Sherkat, Powell-Williams, Maddox, & Vri, 2011): this is te for wh, Ain Amerins, Latos, and Asians (Ellison, Acevedo, & Ramos-Wada, 2011; Sherkat, 2017; Sherkat, Vri, & Creek, 2010).