LGBTQ, Christianity and Marginalisation

Assess the kind of strategies that marginalised/minority religious and non-religious groups have employed when dealing with the dominant western patriarchal/heteronormative hegemony.

In order to answer this question sufficiently, key terms must be defined in order to fully understand the meaning of ‘dominant Western patriarchal / heteronormative hegemony’. However, one must firstly understand the phrase ‘marginalised / minority religious and non-religious groups’ in order to understand the context of ‘dominant Western patriarchal / heteronormative hegemony’. Granger defines marginalisation as “the process of relegating or confining to a lower or outer limit or edge, as of social standing”.[1] Therefore, the phrase ‘marginalised religious and non-religious groups’ refers to groups that are on the fringes of society - in other words, they are not mainstreamed and do not reflect the views, cultures and norms of the ‘majority’.

Patriarchy according to Walby refers to “a system of social structures and practises in which men dominate, oppress and exploit women”.[2] Carol Christ echoes this view, stating that a range of complex factors function together to create and sustain patriarchy.[3] Therefore, patriarchy is sustained institutionally.[4]Heteronormativity refers to the normalisation of heterosexuality.[5] This ties into the nature of hegemony, which describes the dominance and control of others. Therefore, in the context of heteronormative hegemony, the implication is that heterosexuality is used as the ‘desirable’ and ‘right’ sexual identity in society, thus adding social pressure to those who do not fit the heteronormative ideals of society. Therefore, this question is asking one to describe how minority groups deal with marginalisation of the male-dominated, heteronormative society. Yet in order to understand the strategies put in place by minority groups, we must analyse how these groups became marginalised in the first place.

To begin with, it is worth noting that in a postmodern and relatively secular society, the long-lasting effects of religious social teachings are all too clear to see. The ideologically conservative nature of Christian social teachings have contributed massively in forming heteronormative norms. These norms have permeated through many forms of society and has been responsible for the marginalisation of many groups.

Homosexuals and transgenders were successfully marginalised by being labelled as the ‘other’. The term ‘othering’ was first used in Said’s work, but in the context of orientalism.[6] Nevertheless, direct comparisons can be made between the othering of the orient and that of homosexuals and transsexuals. The process of othering portrayed homosexuals and transsexuals as ‘inferior’ to the ‘superior’ heteronormative hegemony. This othering was maintained, by deeming anything other than heterosexuality as unnatural and immoral. “The boundaries of the normal, of heterosexuality, were policed by the continuing connotation of homosexuality as an abjection”.[7] This abjection was maintained through the process of labelling. Those who did not identify as heterosexual and their biological sex were victims of appalling derogatory language, such as ‘faggot’ and ‘queer’. The extent of this marginalisation must not be underestimated either. Heteronormativity hegemony has permeated through many forms - even in pornography, where lesbian sexual content is produced for the hegemonic male's heterosexual pleasure. This marginalisation is by no means just contemporary either. As Simpson distinguished, the gay community has been so historically marginalised and oppressed, that prior to the Stonewall Revolution, homosexuals had internalised straight values and were labouring under oppression and a false sense of guilt.[8] This was subconsciously done to avoid being labelled the ‘other’.

The Stonewall Revolution was certainly a turning point for the gay community. This revolution began the gradual process of breaking down the heteronormative barriers. Since Stonewall, the existence of the LGBTQ community has provided homosexuals, bisexuals and transsexuals a collective identity as a form of resistance to the heteronormative hegemony. In fact, by achieving solidarity, in can be argued that the LGBTQ community have embraced being the other, which makes them more powerful, in their fight against marginalisation.

This is not the only strategy of dealing with marginalisation, for example the LGBTQ community have used the term ‘queer’ (a previously oppressive word) as a word to provide an umbrella term to illustrate empowerment, pride, solidarity and identity. Yet the term ‘queer’ in itself is often misunderstood. ‘Queer’ has different interpretations and meanings. For example, Foucault defines, ‘queer’ as against the ‘normal’, i.e. against the hegemony of heteronormativity.[9] Therefore, Foucault defines queer theory as a collection of intellectual engagements of the relations between sex, gender and sexual desire.[10] Yet ‘queer’ for Dowson has a different connotation. He defines queer as marginalisation of all forms, which is not exclusive to sexuality and is inclusive of all those who are marginalised. This is why the LGBTQ community have embraced the word ‘queer’, as it is inclusive of all the different branches of the community and provides a singular identity as a form of solidarity against the heteronormative hegemony.

The nature and purpose of gay liberation according to Murray have been grossly misunderstood.[11] For Murray, gay liberation does not seek to achieve exclusive acceptance of just homosexuality and transgenderism - it is a wider inclusive movement, promoting the rights of all to live the sexual life that they choose and not to be forced into conforming to heterosexual or homosexual labels and ideals.[12] Therefore, somewhat ironically, the oppressed are trying to liberate the oppressor too - by aiming for all to be free to express themselves in the way that comes naturally to them. The gay movement have caused a cultural shift. They have transcended notions and practises of sex away from the traditional hegemonic conservative Judaeo-Christian way. An example to illustrate this is the legalisation of gay sex in the United Kingdom in nineteen sixty-seven. The heteronormative barriers have started to break down and postmodern sexual attitudes reflect a substantial cultural shift towards social and moral liberalism.

The LGBTQ movement is a global community and as Clarke highlights are having a considerable impact - despite high levels of social marginalisation.[13] Since nineteen ninety, forty countries have decriminalised homosexuality.[14] Many traditionally Christian countries have become more liberal in their attitudes too. For example, Ireland legalised same-sex marriage through a referendum - a global first.[15] Moreover, the United States concluded that same-sex bans are unconstitutional.[16] These are just a couple examples which illustrate the successfulness of the LGBTQ community on the reduction and now in many cases removal of the heteronormative barriers that caused their marginalisation. However, as Clarke also highlights, there is still a long way to go.[17] An alarming forty percent of the global population live in a country or state where they could be prosecuted for being homosexual and more than four hundred million live in a country or state where being homosexual is punishable by death.[18] A clear indicator that there is a heteronormative hegemony that still permeates across the globe.

The strategies put in place by the LGBTQ community to overcome marginalisation are clear. For example, the community have been working within one of the historical oppressors – the Church. An example to illustrate this is the Metropolitan Community Church.[19] It is a Protestant denomination possessing a special affirming ministry for gay, lesbian, bisexual and transsexual communities.[20] It gives LGBTQ Christians a place sheltered from isolationism and marginalisation - thus providing a communal sense of identity. This example certainly is not in isolation either. Sister Gramick has spent decades working within the Catholic Church to improve the status of the LGBTQ community by forming a LGBTQ ministry.[21] This strategy of overcoming marginalisation by working within the Church is logical, as it helps gradually turn the oppressor into the promotor. Pope Francis statement “If a person is gay and seeks the Lord and is of good will, who am I to judge?” certainly echoes the beginning of the breakdown of Christian heteronormative ideals.[22] This shift has been taking place for some time too. As Connelly highlights, “from the sixties onwards, papal documents began illustrating levels of historical consciousness” - thus reflecting a shift in sexual attitudes from the Church.[23]

The Church is not the only institution where the LGBTQ community have had profound affects. The Football Association are currently working with the LGBTQ community and have introduced the Rainbow Laces campaign. This has resulted in all professional footballers in England and Wales wearing Rainbow Laces on their football boots, between the third and ninth of December this year. Brighton and Hove Albion F.C. even had a Rainbow Laces display, where LGBTQ cards were held up in the air by supporters, when Brighton hosted Wolverhampton Wanderers.[24] For some time, the football terraces have possessed homophobic rhetoric through chants such as “does your boyfriend know you are here?”. Working with the Football Association reflects another strategy of overcoming marginalisation, as this process contributes to the gradual breakdown of heteronormative and homophobic ideals in institutions across the social spectrum.

Finally, the LGBTQ community is a movement representing solidarity within its followers. By providing an identity, they become more collectively powerful - a key strategy in fighting marginalisation. Yet in most cases, the LGBTQ community embrace and celebrate their identity. Annual gay prides and TV programmes such as Drag Race and Queer Eye illustrate this. Gradually, the social acceptance and legitimisation of the LGBTQ community is rising and the powers of hegemonic heteronormativity are being reduced.

However, this question is somewhat of a postulating statement. Whilst the statement is certainly applicable to certain groups such as LGBTQ, it is by no means applicable to all marginalised groups. The social status of Christianity in the United Kingdom illustrates this. Using Grainger’s previous definition of marginalisation, there is an argument to be made that Christianity has become marginalised. Once a national and global powerhouse, Christianity has reached a lower social standing, a core component of Granger’s definition of marginalisation.[25] The pendulum has begun to swing the other way. This analysis is supported by evidence showing that, ninety three percent of British Christians feel that their religion has become marginalised.[26] This feeling has been echoed by the Christian hierarchy. For example, former Archbishop of Canterbury, George Carey, warned the faith of extinction.[27] There is certainly plenty of evidence to confirm these existential concerns. Identification with the Church of England has plummeted from thirty one percent to just fourteen percent in the last fifteen years.[28] Moreover, only two percent of eighteen to twenty-four-year olds have any affiliation with the Church.[29] Therefore, the existential concerns are substantial.

Christianity has faced institutional marginalisation. At the beginning of the century, the debate over whether Europe is Christian or not escalated when the wording of the new European Constitution ensured the absence of any mention of the continent’s Christian heritage.[30]

There are numerous theological and sociological reasons for this marginalisation. The shift of the function of religion from the public to the private is one. This is part of the wider secularisation paradigm, which Bruce observed.[31] Therefore, post-modernity has caused a shift away from Christian ideals, which has revealed the historical and contemporary implications of traditional Christian values.[32] Additionally, Christian theological perspectives regarding sexual morality have played a part too. Roman Catholicism states that we are a product of God’s ‘divine creation’ and made in the ‘image of God’, therefore meaning that sex should purely be for procreation.[33] Furthermore, Jesus was naturally influenced by Hebrew naturalism and the notion of divine creation.[34] The inextricable link between divine creation and sexual activity have essentially morally forbidden many sexual acts for heterosexuals and essentially all acts for homosexuals. This somewhat negative evaluation of body subordination to the spirit is simply not compatible with postmodern sexual attitudes in the twenty first century. These factors have all played a part in the marginalisation of Christianity - albeit not exclusively.

Christian marginalisation has taken place in British politics too. For example, Tim Farron resigned as leader of the Liberal Democrats due to ‘compatibility issues’ with his religious beliefs and mainstream politics.[35]Moreover, Jacob Rees-Mogg is always heavily scrutinised for his Catholic beliefs - his interview on Good Morning Britain is the perfect illustration, where he was questioned about abortion.[36] This reflects the draining of Christian values from mainstream politics. As Ian Duncan Smith (a Christian politician) stated, “you’ve got to legislate for the world that we are in, not the world as we would like it to be”.[37] In a society of political correctness, postmodernity and secularism, Christianity now finds itself on the fringes of society. Christian marginalisation has pervaded into the work place too, reflected by government legislation stating that employers have the right to ban employees from wearing the cross at work.[38]

The marginalisation and labelling of Christianity in Britain have led to gross misunderstandings of the nature and diversity of Christianity. Like most religions, there are branches which are of conservative nature and branches which are more liberal. For example, Christianity has often been a force of social liberation, such as the Liberation Theology in Latin America. Yet, due to many different sociological and political processes, this has often gone unnoticed, meaning Christians of all denominations have to some extent been tarnished with the same brush. This has directly contributed to the negative labelling of Christians - thus causing marginalisation.

Whilst it is clear how and why Christianity has become marginalised, strategies to overcome marginalisation are less so. However, there are certainly some coherent ideas that have been put forward. Firstly, Christians should stick to Christian values that place a level of emphasis on love, respect and compassion. This is a strategy that ought to be adopted and implemented, as it places the religion in a positive light and presents a direct challenge to the labels, prejudices and stereotypes of ‘conservative’, ‘illiberal’ Christianity. This is supported by Eden.[39] He claims the Christian response to marginalisation should be this simple.[40] Whilst it is not easy for a Christian to be loving to someone who labels them as a homophobic bigot and other prejudiced stereotypes, by being compassionate, one is reflecting the response of Jesus and the Samaritans from the opposition that they themselves once faced.[41] Therefore, the Christian strategy to overcome marginalisation is clear. Stick to one’s Christian principles and continue to preach the values of love, respect and compassion, in the face of marginalisation, prejudice and discrimination.[42]

The existential concerns of British Christianity, certainly presents a theoretical challenge to the question. This is down to the fact that historically, Christianity essentially shaped the hegemonic heteronormative forms in Britain. The status of Christianity certainly implies that the postulating nature of the question may no longer be entirely accurate.

In addition, given the question, contemporary patriarchy needs to be analysed. Whilst there are elements of existing social patriarchy, it would be inaccurate to label society itself as entirely patriarchal. There are plenty of examples which support this statement. Firstly, the National Centre for Social Research found that support for the functionalist idea of ‘breadwinner’ and ‘homemaker’ in the last thirty or so years has declined from forty eight percent, to just eight percent.[43] Furthermore, the fundamental nature of marriage has changed. Once a considerably patriarchal tradition, marriage no longer occurs for financial necessity. Most marriages now consist of dual-income partners. Additionally, seventy one percent of women are in employment - more than ever before.[44] The economic security of female employment has been secured by legislations such as the Equal Pay Act, Sex Discrimination Act and Employment Protection Act.[45] In addition, all major political parties apart from the Labour Party have had female leaders and there have been two female prime ministers.

The gender pay gap is a heavily disputed topic. Legally, there cannot be one, yet many argue that the pay gap reflects a degree of patriarchy. Others such as Peterson disagree. He sees the pay gap as a result of numerous social factors, such as motherhood.[46] Yet despite this, there are certainly clear elements of existing patriarchy. The rise of female sexual harassment is one example, but there is a theoretical justification to reject the statement that society is ‘patriarchal’ and ‘heteronormative’. The improving position of LGBTQ, women and the marginalisation of Christianity illustrates this.

Generally speaking, the case for historical ‘Western patriarchal heteronormative hegemony’ is certainly hard to argue against, but to what extent is this still the case in twenty-first century Britain? The process of globalisation has led to mass multiculturalism and cultural diversity - secularism and neoliberalism too. These have all contributed to the breaking down of hegemonic heteronormativity. Yet despite the general rise of intolerance, both politically and religiously speaking, the future of LGBTQ in Britain looks relatively secured - the same cannot be said for Christianity however. Therefore, one may well conclude the statement “dominant Western patriarchal heteronormative hegemony” is not entirely reflective, of the social, religious, cultural and political position, that Britain finds herself in today.

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[1] Dr. Nathaniel Granger, Marginalization: The Pendulum Swings Both Ways (2013) < https://www.saybrook.edu/unbound/marginalization/> [accessed 20 November 2019].

[2] Sylvia Walby, Sociology: Introductory Readings, ed. by Anthony Giddens and Philip W. Sutton, 3rd edn (Cambridge: Polity Press, 2010), p. 30.

[3] Carol P. Christ, 'A New Definition of Patriarchy: Control of Women’s Sexuality, Private Property, and War', Feminist Theology, 24.3, (2016), 214–225 (p. 214).

[4] Aliraza Javaid, 'Out of place: Sexualities, sexual violence, and heteronormativity', Aggression and Violent Behavior, 39.1, (2018), 83-89 (p. 84).

[5] Ibid.

[6] Bill Ashcroft and Pal Ahluwalia, Edward Said: The paradox of identity (London: Routledge, 1999), p. 66.

[7] Stephen Maddison, Fags, Hags and Queer Sisters: Gender Dissent and Heterosocial Bonds in Gay Culture (Basingstoke: MacMillan Press Ltd, 2000), p. 29.

[8] Mark Simpson, Anti-Gay (Great Britain: King’s Lynn, 1996), p. 2.

[9] Tamsin Spargo, Foucault and Queer Theory (Cambridge: Icon Books Ltd, 1999), p. 8-9.

[10] Ibid.

[11] Stephen Murray, Homosexualities (Chicago: The University of Chicago Press, 2000), p. 389.

[12] Ibid.

[13] Bryony Clarke, This map shows where it is still illegal to be gay (2017) < https://www.indy100.com/article/map-countries-illegal-gay-lgbt-bisexual-trans-global-human-rights-7623586?utm_medium=Social&utm_source=Facebook&fbclid=IwAR0KPqjKi4ih_FVXVrNNhPvJCJZDUD3_Tp2ng8UbyAKsFeScJzoro5DO0Ag#Echobox=1576656914> [accessed 18 December 2019].

[14] Siobhan Fenton, LGBT relationships are illegal in 74 countries, research finds (2016) < https://www.independent.co.uk/news/world/gay-lesbian-bisexual-relationships-illegal-in-74-countries-a7033666.html> [accessed 18 December 2019].

[15] Ibid.

[16] Ibid.

[17] Bryony Clarke, This map shows where it is still illegal to be gay (2017) < https://www.indy100.com/article/map-countries-illegal-gay-lgbt-bisexual-trans-global-human-rights-7623586?utm_medium=Social&utm_source=Facebook&fbclid=IwAR0KPqjKi4ih_FVXVrNNhPvJCJZDUD3_Tp2ng8UbyAKsFeScJzoro5DO0Ag#Echobox=1576656914> [accessed 18 December 2019].

[18] Ibid.

[19] R. Stephen Warner, Sexuality and Gender (Oxford: Blackwell Publishers, 2002), p. 281.

[20] The LGBTQ History Project, Reverend Troy Perry: (2019) <https://www.augustnation.com/rev-troy-perry> [accessed 21 November 2019].

[21] J. Lester , Meet The Nun Who Battled One Pope Over LGBT Ministry And Now Welcomes Another (2015) <https://www.buzzfeednews.com/article/lesterfeder/meet-the-nun-who-battled-one-pope-over-lgbt-ministry-and-now> [accessed 22 November 2019].

[22] Michael Lavers, Pope says gays should not be marginalized (2013) < https://www.washingtonblade.com/2013/07/29/pope-francis-gays-should-not-be-marginalized/> [accessed 22 November 2019].

[23] Robert J. Connelly , 'Letter to My Children about Sex and the Catholic Church ', Journal of Religion and Health, 33.3, (1994), 259-2672 (p. 260).

[24] Marc Dring, Albion to show their support for Rainbow Laces on Sunday (2019) < https://www.brightonandhovealbion.com/news/1513197/albion-to-show-their-support-for-rainbow-laces-on-sunday> [accessed 10 December 2019].

[25] Dr. Nathaniel Granger, Marginalization: The Pendulum Swings Both Ways (2013) < https://www.saybrook.edu/unbound/marginalization/> [accessed 20 November 2019].

[26] Zoie O’Brien, Christianity in CRISIS? 93 per cent of church feel marginalised in Britain, survey says (2017) <https://www.express.co.uk/news/uk/831569/Christianity-CRISIS-93-per-cent-church-marginalised-Britain-UK-religion-latest-news> [accessed 8 December 2019].

[27] Steve Doughty, Church 'is on the brink of extinction': Ex-Archbishop George Carey warns of Christianity crisis (2013) < https://www.dailymail.co.uk/news/article-2509379/Church-brink-extinction-Ex-Archbishop-George-Carey-warns-Christianity-crisis.html> [accessed 8 December 2019].

[28] Chris Baynes, Church of England staring at oblivion as just 2% of young Britons say they identify with it (2018) <https://www.independent.co.uk/news/uk/home-news/church-england-uk-young-adults-identify-british-social-attitudes-a8527136.html> [accessed 8 December 2019].

[29] Ibid.

[30] Douglas Murray, The Strange Death of Europe: Immigration, Identity, Islam (London: Bloomsbury Publishing Plc, 2018), p. 5.

[31] Brigitte Schön, 'God is Dead: Secularization in the West', Marburg Journal of Religion:, 7.1, (2002), 1-3 (p. 1).

[32] Geoffrey Parrinder, Sexual Morality in the World’s Religions (Oxford: Oneworld Publications, 1996), p. 202.

[33] Ibid,. p. 178.

[34] Ibid,. p. 207.

[35] Tim Wyatt, Farron quits Lib Dem leadership to remain a ‘faithful Christian’ (2017) < https://www.churchtimes.co.uk/articles/2017/16-june/news/uk/farron-quits-lib-dem-leadership-for-reasons-of-faithfulness-to-bible> [accessed 13 December 2019].

[36] Peter Williams, We should applaud Jacob Rees-Mogg's courage in the face of Piers Morgan's hostile questions (2017) <https://www.premierchristianity.com/Blog/We-should-applaud-Jacob-Rees-Mogg-s-courage-in-the-face-of-Piers-Morgan-s-hostile-questions> [accessed 13 December 2019].

[37] Martyn Eden, How should Christians respond to being marginalised? Jesus' answer may surprise you (2017) <https://www.premierchristianity.com/Blog/How-should-Christians-respond-to-being-marginalised-Jesus-answer-may-surprise-you> [accessed 13 December 2019].

[38] David Barrett, Christians have no right to wear cross at work, says Government (2012) <https://www.telegraph.co.uk/news/religion/9136191/Christians-have-no-right-to-wear-cross-at-work-says-Government.html> [accessed 13 December 2019].

[39] Martyn Eden, How should Christians respond to being marginalised? Jesus' answer may surprise you (2017) <https://www.premierchristianity.com/Blog/How-should-Christians-respond-to-being-marginalised-Jesus-answer-may-surprise-you> [accessed 13 December 2019].

[40] Ibid.

[41] Ibid.

[42] Ibid.

[43] Eleanor Attar Taylor, Jacqueline Scott, 'Gender', British Social Attitudes, 1.1, (2018), 1-31 (p. 1), < https://www.bsa.natcen.ac.uk/media/39248/bsa35_gender.pdf> [accessed 8 December 2019].

[44] Ibid., p3.

[45] Ibid.

[46] Channel 4 News, Jordan Peterson debate on the gender pay gap, campus protests and postmodernism (2018) <https://m.youtube.com/watch?v=aMcjxSThD54> [accessed 8 December 2019].