scholarly journals Sexual identity or religious freedom: could conversion therapy ever be morally permissible in limited urgent situations?

2021 ◽  
Author(s):  
Owen M. Bradfield

AbstractConversion therapy refers to a range of unscientific, discredited and harmful heterosexist practices that attempt to re-align an individual’s sexual orientation, usually from non-heterosexual to heterosexual. In Australia, the state of Victoria recently joined Queensland and the Australian Capital Territory in criminalising conversion therapy. Although many other jurisdictions have also introduced legislation banning conversion therapy, it persists in over 60 countries. Children are particularly vulnerable to the harmful effects of conversion therapy, which can include coercion, rejection, isolation and blame. However, if new biotechnologies create safe and effective conversion therapies, the question posed here is whether it would ever be morally permissible to use them. In addressing this question, we need to closely examine the individual’s circumstances and the prevailing social context in which conversion therapy is employed. I argue that, even in a sexually unjust world, conversion therapy may be morally permissible if it were the only safe and effective means of relieving intense anguish and dysphoria for the individual. The person providing the conversion therapy must be qualified, sufficiently independent from any religious organisation and must provide conversion therapy in a way that is positively affirming of the individual and their existing sexuality.

Author(s):  
Taryn Knox

AbstractAccording to VBP, to determine whether an individual ought to be able to choose to have safe, effective and truly consensual sexual orientation change efforts (SOCE—also known as conversion therapy), the legitimate values—values compatible with mutual respect—of the individual involved and other affected parties need to be considered. Fulford suggests that homophobic values are incompatible with mutual respect, which suggests that SOCE should not be available. This chapter argues that certain homophobic values may be compatible with mutual respect. Hence, in certain circumstances, VBP could allow safe, effective and truly consensual SOCE to go ahead. This could be considered to be a weakness of VBP. However, VBP should be applauded for considering the values of all involved, including those who make choices for themselves that do not align with the dominant ideology of a society.


2020 ◽  
Vol 30 (1) ◽  
pp. 66-78
Author(s):  
Djordje Alempijevic ◽  
Rusudan Beriashvili ◽  
Jonathan Beynon ◽  
Bettina Birmanns ◽  
Marie Brasholt ◽  
...  

Conversion therapy is a set of practices that aim to change or alter an individual’s sexual orientation or gender identity. It is premised on a belief that an individual’s sexual orientation or gender identity can be changed and that doing so is a desirable outcome for the individual, family, or community. Other terms used to describe this practice include sexual orientation change effort (SOCE), reparative therapy, reintegrative therapy, reorientation therapy, ex-gay therapy, and gay cure. Conversion therapy is practiced in every region of the world. We have identified sources confirming or indicating that conversion therapy is performed in over 60 countries.1 In those countries where it is performed, a wide and variable range of practices are believed to create change in an individual’s sexual orientation or gender identity. Some examples of these include: talk therapy or psychotherapy (e.g., exploring life events to identify the cause); group therapy; medication (including anti-psychotics, anti- depressants, anti-anxiety, and psychoactive drugs, and hormone injections); Eye Movement Desensitization and Reprocessing (where an individual focuses on a traumatic memory while simultaneously experiencing bilateral stimulation); electroshock or electroconvulsive therapy (ECT) (where electrodes are attached to the head and electric current is passed between them to induce seizure); aversive treatments (including electric shock to the hands and/or genitals or nausea-inducing medication administered with presentation of homoerotic stimuli); exorcism or ritual cleansing (e.g., beating the individual with a broomstick while reading holy verses or burning the individual’s head, back, and palms); force-feeding or food deprivation; forced nudity; behavioural conditioning (e.g., being forced to dress or walk in a particular way); isolation (sometimes for long periods of time, which may include solitary confinement or being kept from interacting with the outside world); verbal abuse; humiliation; hypnosis; hospital confinement; beatings; and “corrective” rape. Conversion therapy appears to be performed widely by health professionals, including medical doctors, psychiatrists, psychologists, sexologists, and therapists. It is also conducted by spiritual leaders, religious practitioners, traditional healers, and community or family members. Conversion therapy is undertaken both in contexts under state control, e.g., hospitals, schools, and juvenile detention facilities, as well as in private settings like homes, religious institutions,  or youth camps and retreats. In some countries, conversion therapy is imposed by the order or instructions of public officials, judges, or the police. The practice is undertaken with both adults and minors who may be lesbian, gay, bisexual, trans, or gender diverse. Parents are also known to send their children back to their country of origin to receive it. The practice supports the belief that non-heterosexual orientations are deviations from the norm, reflecting a disease, disorder, or sin. The practitioner conveys the message that heterosexuality is the normal and healthy sexual orientation and gender identity. The purpose of this medico-legal statement is to provide legal experts, adjudicators, health care professionals, and policy makers, among others, with an understanding of: 1) the lack of medical and scientific validity of conversion therapy; 2) the likely physical and psychological consequences of undergoing conversion therapy; and 3) whether, based on these effects, conversion therapy constitutes cruel, inhuman, or degrading treatment or torture when individuals are subjected to it forcibly2 or without their consent. This medico-legal statement also addresses the responsibility of states in regulating this practice, the ethical implications of offering or performing it, and the role that health professionals and medical and mental health organisations should play with regards to this practice. Definitions of conversion therapy vary. Some include any attempt to change, suppress, or divert an individual’s sexual orientation, gender identity, or gender expression. This medico-legal statement only addresses those practices that practitioners believe can effect a genuine change in an individual’s sexual orientation or gender identity. Acts of physical and psychological violence or discrimination that aim solely to inflict pain and suffering or punish individuals due to their sexual orientation or gender identity, are not addressed, but are wholly condemned. This medico-legal statement follows along the lines of our previous publications on Anal Examinations in Cases of Alleged Homosexuality1 and on Forced Virginity Testing.2 In those statements, we opposed attempts to minimise the severity of physical and psychological pain and suffering caused by these examinations by qualifying them as medical in nature. There is no medical justification for inflicting on individuals torture or other cruel, inhuman, or degrading treatment or punishment. In addition, these statements reaffirmed that health professionals should take no role in attempting to control sexuality and knowingly or unknowingly supporting state-sponsored policing and punishing of individuals based on their sexual orientation or gender identity.


2020 ◽  
Author(s):  
Tyler Michael Adamson ◽  
Sara Wallach ◽  
Alex Garner ◽  
Marguerite Hanley ◽  
Sean Howell

The term “conversion therapy” is most widely used to describe practices attempting to change, suppress, or divert one’s sexual orientation, gender identity, or gender expression. Such practices are also called: reorientation therapy, reparative therapy, sexual orientation change efforts, ex-gay/ex-trans therapy, gay cure therapy, or more recently, support for unwanted same-sex attraction or transgender identities. To discover global prevalence of both conversion therapy and various methods of practicing attempted therapy a survey was distributed online. The survey was developed by combining existing measurement tools with newly designed questions to gauge experiences with conversion therapy. The survey consisted of a series of 44 questions covering a range of topics, including personal experience with conversion therapy, types of therapy experienced, long-term impacts, mental health, human rights, faith, and others. The survey was provided in several languages, including English, Arabic, Traditional and Simplified Chinese, and others. Any Hornet user was able to voluntarily participate in the survey. 8092 individuals from over 100 countries participated in the survey, ranging in age from under 18 to 85+. 8092 individuals from over 100 countries participated in the survey, ranging in age from under 18 to 85+. Of the 5820 individuals who responded to the question “Does conversion therapy happen in your country?”, 1851 participants responded “yes,” that they were aware conversion therapy occurs in the country where they live, and 1227 (21.08%) and 1263 (21.70%) responding that they were unsure or maybe, respectively. 1627 (20.09%) of respondents indicated that either they or someone they know (family member, friend, etc.) have been in conversion therapy. The majority of practitioners who led conversion therapy were mental health providers, followed by religious authorities or their associates. These findings with a large global sample reveal that the practice of conversion therapy continues to be utilized around the world despite broad consensus on its harmful effects and lack of scientific justification.


2015 ◽  
Vol 36-37 (1) ◽  
pp. 163-183
Author(s):  
Paul Taylor

John Rae, a Scottish antiquarian collector and spirit merchant, played a highly prominent role in the local natural history societies and exhibitions of nineteenth-century Aberdeen. While he modestly described his collection of archaeological lithics and other artefacts, principally drawn from Aberdeenshire but including some items from as far afield as the United States, as a mere ‘routh o’ auld nick-nackets' (abundance of old knick-knacks), a contemporary singled it out as ‘the best known in private hands' (Daily Free Press 4/5/91). After Rae's death, Glasgow Museums, National Museums Scotland, the University of Aberdeen Museum and the Pitt Rivers Museum in Oxford, as well as numerous individual private collectors, purchased items from the collection. Making use of historical and archive materials to explore the individual biography of Rae and his collection, this article examines how Rae's collecting and other antiquarian activities represent and mirror wider developments in both the ‘amateur’ antiquarianism carried out by Rae and his fellow collectors for reasons of self-improvement and moral education, and the ‘professional’ antiquarianism of the museums which purchased his artefacts. Considered in its wider nineteenth-century context, this is a representative case study of the early development of archaeology in the wider intellectual, scientific and social context of the era.


2018 ◽  
Author(s):  
Rhea M Howard ◽  
Annie C. Spokes ◽  
Samuel A Mehr ◽  
Max Krasnow

Making decisions in a social context often requires weighing one's own wants against the needs and preferences of others. Adults are adept at incorporating multiple contextual features when deciding how to trade off their welfare against another. For example, they are more willing to forgo a resource to benefit friends over strangers (a feature of the individual) or when the opportunity cost of giving up the resource is low (a feature of the situation). When does this capacity emerge in development? In Experiment 1 (N = 208), we assessed the decisions of 4- to 10-year-old children in a picture-based resource tradeoff task to test two questions: (1) When making repeated decisions to either benefit themselves or benefit another person, are children’s choices internally consistent with a particular valuation of that individual? (2) Do children value friends more highly than strangers and enemies? We find that children demonstrate consistent person-specific welfare valuations and value friends more highly than strangers and enemies. In Experiment 2 (N = 200), we tested adults using the same pictorial method. The pattern of results successfully replicated, but adults’ decisions were more consistent than children’s and they expressed more extreme valuations: relative to the children, they valued friends more and valued enemies less. We conclude that despite children’s limited experience allocating resources and navigating complex social networks, they behave like adults in that they reference a stable person-specific valuation when deciding whether to benefit themselves or another and that this rule is modulated by the child’s relationship with the target.


2021 ◽  
Vol 75 (3) ◽  
Author(s):  
Nick A. R. Jones ◽  
Helen C. Spence-Jones ◽  
Mike Webster ◽  
Luke Rendell

Abstract Learning can enable rapid behavioural responses to changing conditions but can depend on the social context and behavioural phenotype of the individual. Learning rates have been linked to consistent individual differences in behavioural traits, especially in situations which require engaging with novelty, but the social environment can also play an important role. The presence of others can modulate the effects of individual behavioural traits and afford access to social information that can reduce the need for ‘risky’ asocial learning. Most studies of social effects on learning are focused on more social species; however, such factors can be important even for less-social animals, including non-grouping or facultatively social species which may still derive benefit from social conditions. Using archerfish, Toxotes chatareus, which exhibit high levels of intra-specific competition and do not show a strong preference for grouping, we explored the effect of social contexts on learning. Individually housed fish were assayed in an ‘open-field’ test and then trained to criterion in a task where fish learnt to shoot a novel cue for a food reward—with a conspecific neighbour visible either during training, outside of training or never (full, partial or no visible presence). Time to learn to shoot the novel cue differed across individuals but not across social context. This suggests that social context does not have a strong effect on learning in this non-obligatory social species; instead, it further highlights the importance that inter-individual variation in behavioural traits can have on learning. Significance statement Some individuals learn faster than others. Many factors can affect an animal’s learning rate—for example, its behavioural phenotype may make it more or less likely to engage with novel objects. The social environment can play a big role too—affecting learning directly and modifying the effects of an individual’s traits. Effects of social context on learning mostly come from highly social species, but recent research has focused on less-social animals. Archerfish display high intra-specific competition, and our study suggests that social context has no strong effect on their learning to shoot novel objects for rewards. Our results may have some relevance for social enrichment and welfare of this increasingly studied species, suggesting there are no negative effects of short- to medium-term isolation of this species—at least with regards to behavioural performance and learning tasks.


Laws ◽  
2021 ◽  
Vol 10 (2) ◽  
pp. 40
Author(s):  
Susana Mosquera

During the COVID-19 pandemic, many governments established important restrictions on religious freedom. Due to a restrictive interpretation of the right to religious freedom, religion was placed in the category of “non-essential activity” and was, therefore, unprotected. Within this framework, this paper tries to offer a reflection on the relevance of the dual nature of religious freedom as an individual and collective right, since the current crisis has made it clear that the individual dimension of religious freedom is vulnerable when the legal model does not offer an adequate institutional guarantee to the collective dimension of religious freedom.


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