Gay Rights, Patient Rights: The Implications of Sexual Orientation Conversion Therapy

Author(s):  
Douglas C. Haldeman
PLoS ONE ◽  
2021 ◽  
Vol 16 (6) ◽  
pp. e0252539
Author(s):  
Travis Salway ◽  
Stephen Juwono ◽  
Ben Klassen ◽  
Olivier Ferlatte ◽  
Aidan Ablona ◽  
...  

Background “Conversion therapy” practices (CTP) are organized and sustained efforts to avoid the adoption of non-heterosexual sexual orientations and/or of gender identities not assigned at birth. Few data are available to inform the contemporary prevalence of CTP. The aim of this study is to quantify the prevalence of CTP among Canadian sexual and gender minority men, including details regarding the setting, age of initiation, and duration of CTP exposure. Methods Sexual and gender minority men, including transmen and non-binary individuals, aged ≥ 15, living in Canada were recruited via social media and networking applications and websites, November 2019—February 2020. Participants provided demographic data and detailed information about their experiences with CTP. Results 21% of respondents (N = 9,214) indicated that they or any person with authority (e.g., parent, caregiver) ever tried to change their sexual orientation or gender identity, and 10% had experienced CTP. CTP experience was highest among non-binary (20%) and transgender respondents (19%), those aged 15–19 years (13%), immigrants (15%), and racial/ethnic minorities (11–22%, with variability by identity). Among the n = 910 participants who experienced CTP, most experienced CTP in religious/faith-based settings (67%) or licensed healthcare provider offices (20%). 72% of those who experienced CTP first attended before the age of 20 years, 24% attended for one year or longer, and 31% attended more than five sessions. Interpretation CTP remains prevalent in Canada and is most prevalent among younger cohorts, transgender people, immigrants, and racial/ethnic minorities. Legislation, policy, and education are needed that target both religious and healthcare settings.


2021 ◽  
Vol 29 (4) ◽  
pp. 409-411
Author(s):  
Patrick Parkinson AM ◽  
Philip Morris AM

Objective: To examine laws in three Australian jurisdictions that prohibit therapy to change or suppress a person’s sexual orientation or gender identity. Conclusions: The laws in Victoria and the ACT provide inadequate protection for clinically appropriate psychiatric practice and may deprive patients of mental health care.


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.


2021 ◽  
Vol 194 ◽  
pp. 173-225

173Human rights — Freedom of expression — Prohibition of discrimination — Sexual orientation — Lesbian, gay, bisexual and transgender issues — Applicants gay rights activists — Applicants fined for administrative offence in Russia of public activities aimed at promotion of homosexuality among minors — Existence of legislative ban in Russia on promotion of homosexuality or non-traditional sexual relations among minors — Whether Russian legislative provisions compatible with European Convention on Human Rights, 1950 — Whether legislative provisions violating applicants’ rights to freedom of expression — Whether interference with exercise of freedom of expression — Whether interference justified — Public morals — Public health — Rights of others — Whether legislative ban discriminatory — Whether respondent State violating Article 10, and Article 14 taken in conjunction with Article 10, of the European Convention on Human Rights, 1950


Pauli Murray ◽  
2020 ◽  
pp. 252-292
Author(s):  
Troy R. Saxby

This chapter explores the final years of Pauli Murray’s life. Following her partner’s death, Murray resigned from Brandeis to pursue ordination into the Episcopal priesthood. Murray obtained a master’s in theology from General Theological Seminary while campaigning for women’s ordination. Under pressure from Murray and others, in 1976 the Episcopal Church overturned its prohibition on women priests. The following year Murray became the first black woman Episcopal priest. Murray continued to keep her sexual orientation private, but publicly advocated for minority rights, including gay rights, under the aegis of universal human rights. Murray worked as a supply priest in various locations before retiring to Pittsburgh where she died.


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