"Being bisexual, lesbian, gay, or sexually queer in a heterosexist society means you'll be subject of heterosexist violence," H. Sharif "Herukhuti" Williams, PhD, told Vox.
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What we do does not have to be reproducing (white supremacist heterosexist capitalist) patriarchy.
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However, I was not fully prepared for all the ways my own heterosexist conditioning would emerge.
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So, instead of continuing an often coercive and heterosexist practice, this writer says down with the kiss cam!
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Now, bucking the authoritarian, heterosexist white man's moment, once again gender play and the decorative rendered on attire, craft, and domestic items appeal.
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Rewatching the film now, those characters are too restrictive, the script is too heterosexist and Marcus's workplace sexual antics are out of step with the current push to increase gender equality in the boardroom and the bedroom.
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A 2016 report on the climate for LGBQ people in physics documented what Hughes describes in his study as a "heterosexist climate that reinforces gender role stereotypes in STEM work environments," as well as a culture that often requires or encourages people to remain closeted.
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In the myth, Daphne was the master of her own fate, metamorphosing into a laurel tree to escape Apollo's sexual advances; in Shimoyama's painting, he recasts himself as the nymph to show desires for the queer black body that elude the presumptions of the heterosexist gaze.
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I suspect that many of those endorsing the call have either forgotten or are unfamiliar with the ways Republicans, Christian Evangelicals, and black conservatives exploit the argument that audience offense justifies censorship in order to terminate public funding for art altogether and to perpetuate heterosexist values in black communities.
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"It's really easy for society to paint women and other oppressed people as villains when they react in unhinged ways that are often violent, but it's important to look at how capitalism, cis heterosexist patriarchy, and misogyny really put her in many of the positions she was in that made her murder," Love said.
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The closet metaphor, in turn, is extended to the forces and pressures of heterosexist society and its institutions.
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While the GSA girls challenged sexism and homophobia, the basketball girls often engaged in activities and interactions that reproduced sexist and heterosexist norms, causing the groups to clash at times.
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Alternatively, the "Brokeback" white bisexual (when seen as bisexual at all) is often described in pitying language as a victimized homosexual man who is forced into the closet by the heterosexist society around him.
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Higdon, Michael J. "Queer Teens and Legislative Bullies: The Cruel and Invidious Discrimination Behind Heterosexist Statutory Rape Laws" (Archive). UC Davis Law Review, University of California, Davis. Vol. 42, p. 195-253. 2008. Retrieved on September 13, 2015.
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Wilmer's autobiography, Mama Said There'd Be Days Like This: My Life in the Jazz World (Women's Press, 1989), details her development as an artist/journalist, and includes her coming out as a lesbian in a largely heterosexist musical milieu.
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Although it deals mostly with adult attitudes towards difference, the model has been positioned in the cognitive developmental tradition of Piaget and Kohlberg's stages of moral development.Hirscheld, S., (2001). Moving beyond the safety zone: A staff development approach to anti-heterosexist education.
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1-2: 101-109. Possible effects can be depression and suicidal impulsesSzymanski, Dawn M., and Ayse S. Ikizler. 2013. "Internalized heterosexism as a mediator in the relationship between gender role conflict, heterosexist discrimination, and depression among sexual minority men." Psychology of Men and Masculinity 14, no. 2: 211-219.
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This casts a light on homosexuality and queerness, which is why the novel can be labeled as a queer text which critiques heterosexist normativity.Mills, Fiona. "Creating a Resistant Chicana Aesthetic: The Queer Performativity of Ana Castillo's So Far from God". CLA Journal. Vol. 46 No. 3 (March 2003) 314–321.
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Psychologists have aimed to measure heterosexism using various methods. One particular method involves the use of a Likert scale. However, since heterosexism is perceived as something that is unseen it is difficult to determine if someone is heterosexist based on a self-report method. Researchers, thus, have constructed implicit measurements of heterosexism.
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In 1997, while still coadjutor, Bennison published an article arguing that, "Because the legitimized paradigm institutionalized in the church's present marriage liturgy is a heterosexist one directed against gay men and lesbian women, a change in the rite is required to delegitimize that paradigm."Bennison, Charles E. "Rethinking Marriage Again" Anglican Theological Review, Fall 1997.
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Queer/LGBTQ theorists question the heterosexist bias that pervades society in terms of power over and discrimination toward sexual orientation minorities. Because of the sensitivity of issues surrounding LGBTQ status, evaluators need to be aware of safe ways to protect such individuals’ identities and ensure that discriminatory practices are brought to light in order to bring about a more just society.
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The term queer ecology refers to a series of practices that reimagine nature, biology, and sexuality in the light of queer theory. Queer ecology disrupts heterosexist notions of nature, drawing from a diverse array of disciplines, including science studies, ecofeminism, environmental justice, and queer geography. This perspective breaks apart various "dualisms" that exist within human understanding of nature and culture.
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An example of this would be an Implicit Association Test. A popular implicit association test measuring heterosexism that is open to the public is a virtual laboratory called Project Implicit. One limitation present in research on heterosexism is that there often isn’t a distinction between homophobia and heterosexism. Individuals are more likely to be aware of homophobic tendencies rather than heterosexist views, thus, researchers often measure homophobia instead of heterosexism.
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Journal of Sex Research. 25(4): 451–477. Specifically, the study reveals that heterosexual individuals all seem to have some heterosexist tendency, however, heterosexual males have a greater tendency than heterosexual females to exhibit negative attitudes towards non-heterosexual individuals (this includes gay men, lesbians, and bisexuals). Another notable finding of Herek's study was that heterosexual males showed a greater tendency to demonstrate hostility towards gay men rather than lesbians.
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Queer ecology is also important within individual households. As a space influenced by society, the home is often an ecology that perpetuates heteronormativity. Will McKeithen examines queer ecology in the home by considering the implications of the label “crazy cat lady.” Because the “crazy cat lady” often defies societal heterosexist expectations for the home, as she, instead of having a romantic, male, human partner, treats animals as legitimate companions.
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The existing RSE programme has been criticised as being too heterosexist in nature as LGBT sexuality is ignored. Also, implementation of the RSE programme has been shown to be very inconsistent. This bill will require schools to teach an objective and fact-based sexuality programme that is inclusive of LGBT sexuality and gender issues and schools will not be able to use their ethos to prevent such sex education from happening.
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Most of the women in the study commented that they had good experiences with healthcare. However, birth education tended to focus on mother and father dynamics. The forms that were also used tended to be heterosexist (see Heterosexism), only allowing for mother and father identities. To account for these differences, Singer created a document about how to improve the prenatal care of lesbian women in the United States.
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There is a fear of discrimination on various counts within the LGBTQ+ community, characterized by "GLBT people [growing] older and [relying] more and more on public programs and social services for care and assistance. They may have less independence from heterosexist institutions. The fear of experiencing discrimination can reinforce social isolation, placing people at higher risk for self-neglect, decreased long-term quality life, and increased mortality risk".Cahill, Sean, Ken South, and Jane Spade.
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In September 2013, Douglas's essay "Why I won't be watching The Butler & 12 Years A Slave" was published in The Guardian. Douglas criticized Hollywood for having a lack of imagination and making derivative Oscar bait black dramatic films about slavery. He also accused Hollywood of being heterosexist and creating films that only focus on black heterosexuals and ignoring black gays and lesbians. Douglas piece caused an uproar in the African American community.
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The Williams Institute 2011 study shows that "In the American workforce, more than eight million people (or 4 percent of the U.S. workforce) identify as lesbian, gay, bisexual, or transgender (LGBT)." Pdf. Even so, the LGBT group has faced constant discrimination and harassment in workplaces, as shown by court cases and historical events. One common form of workplace harassment for LGBT community is the psychological and physical strain in hiding their sexuality in a heterosexist workplace environment.
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Since the middle of the 20th century, homosexual transsexual and related terms were used to label individuals' sexual orientation based on their birth sex.Blanchard, R. (1989) The classification and labeling of nonhomosexual gender dysphorias from Archives of Sexual Behavior, Volume 18, Number 4, August 1989. Retrieved via SpringerLink on 2007-04-06. Many sources criticize this choice of wording as confusing, "heterosexist",Bagemihl B. Surrogate phonology and transsexual faggotry: A linguistic analogy for uncoupling sexual orientation from gender identity.
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A significant criticism of Loving Her surrounds Ann Allen Shockley's maintaining of archetypal heterosexual relationship roles within the homosexual relationship of Renay and Terry. As described by Le-Ann Elgie in her critical review in MELUS, "Renay runs from the patriarchal and heterosexist world of Jerome Lee, she finds a world in which very similar principles of control are perpetuated." Terry assumes the stereotypical role of the man, paying the bills, generating the income, and relying on Renay for the majority of domestic duties and household chores, which are roles nearly identical to those once assumed by Renay and her ex-husband and the postwar 1950s family. In an additional critical review in Lesbian Tide by its founder Jeanne Cordova, Cordova ascertains that Loving Her falls short in that its story of two women in a relationship falls victim to traditional heterosexist models, and also further criticizes the work for its stereotypical contribution to the lesbian genre, saying "every bad lesbian novel begins at night in bed", which refers to the beginning of Loving Her.
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Another theme in this novel is the theme of rebellion. Not only the collective agency of the women in this novel, but also the association of different cultural and religious values and beliefs as well as the critique against heterosexist normativity make So Far from God a rebellious novel. Furthermore, the fact that the novel touches upon the subject of sexual abuse and sexuality is rebellious in itself as it is not common to talk about such things in Chicana culture.
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Biphobia can lead people to deny that bisexuality is real, asserting that people who identify as bisexual are not genuinely bisexual, or that the phenomenon is far less common than they claim. One form of this denial is based on the heterosexist view that heterosexuality is the only true or natural sexual orientation. Thus anything that deviates from that is instead either a psychological pathology or an example of anti-social behavior. In these instances, homophobia and biphobia are largely the same.
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Hindu traditional literary sources say little about homosexuality directly. Homoeroticism in traditional texts is often masked by adherence to strict gender and caste rules. Critical study is further hampered by the lack of Sanskrit words for modern conceptions (such as homosexuality), although words for specific same-sex sexual acts exist. Timothy Murphy writes that LGBT themes are often ignored by "heterosexist scholars", and even early investigations into sexual minorities in Hindu culture failed to analyse stories or artwork depicting same-sex sexual acts between mythological beings.
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In some cases separatists will deny the existence or right to equality of bisexual orientations and of transsexuality, sometimes leading public biphobia and transphobia. In contrasts to separatists, Peter Tatchell of the LGBT human rights group OutRage! argues that to separate the transgender movement from the LGB would be "political madness", stating that: > Queers are, like transgender people, gender deviant. We don't conform to > traditional heterosexist assumptions of male and female behaviour, in that > we have sexual and emotional relationships with the same sex.
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SDO correlates weakly with right-wing authoritarianism (RWA) (r ≈ .18). Both predict attitudes, such as sexist, racist, and heterosexist attitudes. The two contribute to different forms of prejudice; SDO correlates to higher prejudice against subordinate and disadvantaged groups, RWA correlates to higher prejudice against threatening groups, while both are associated with increases in prejudice for "dissident" groups. SDO and RWA contribute to prejudice in an additive rather than interactive way (the interaction of SDO and RWA accounted, in one study, for an average of less than .
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Offensive terms are often deployed in a friendly way, so the context of such exchanges is very important, and adults sometimes misinterpret them. Conversely, while much sexual bullying is overt, a great deal is not, and appears to be ordinary bullying. An example of this is the teasing by tough boys of a 'geeky' boy for his academic ability. What is actually happening is that the boy is being mocked for his lack of machismo, or his lack of engagement in heterosexist banter with girls or boys.
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An odd proviso to the post-ruling status was that, until a formal change of the provincial Solemnization of Marriage Act, the Minister of Justice still required the terms "husband and wife" to be used by Justices of the Peace in any wedding. This stance by the Justice Department was categorized by some as heterosexist. Shortly afterwards, following warnings of further legal action by the couples' lawyer, the policy was changed to remove that requirement. The Solemnization of Marriage Act, however, wasn't modified to this effect.
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One of the ways that heterosexism is enabled on college campuses was through heterosexist language and communicated anti-gay sentiments towards LGBTQ people. One factor that effects the college climate they experience is how they choose or if they choose to disclose their identities. Resources have been created to help promote non-hostile environments are initiatives like The Transgender On-Campus NonDiscrimination Project (TONI). TONI is an online resource center for students, faculty, and staff alike to learn about and gather general information on transgender students in higher education.
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Ireland and of the Supreme Court of Canada in Vriend v. Alberta, finding that heterosexist discrimination causes psychological harm to gays and lesbians and affects their dignity and self-esteem. It also observed that the criminalisation of sodomy legitimises blackmail, entrapment and "queer-bashing". Noting that gay men are a permanent minority in society who have been severely affected by discrimination, and that the conduct that is criminalised is consensual and causes no harm to others, the judgment determined that the discrimination is unfair and therefore infringes on the constitutional right to equality.
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AARGH (Artists Against Rampant Government Homophobia) was a 76-page one-off comics anthology published by Mad Love in 1988. The comic was designed to aid the fight against Clause 28, which was a controversial amendment to the Local Government Act 1988, a British law which was designed to outlaw the "promotion of homosexuality" by local authorities. At that time Alan Moore, who was in a relationship with his wife and their girlfriend, felt that the law was heterosexist and that it would obviously affect them personally. To help their fight Moore formed Mad Love, his own publishing company, to release AARGH.
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Hutchinson subscribes to a radical Humanist vision that eschews religious and social hierarchies of race, gender, sexuality, class, and ability status because they undermine the universal human rights and self- determination of oppressed peoples. For communities of color, radical Humanism reinforces the cultural legitimacy, visibility, and validity of non-believers of color within the context of a white supremacist, heterosexist, patriarchal, economically disenfranchising ideological regime that equates morality with Abrahamic religious paradigms and beliefs. Radical Humanism rejects the notion that there is only one way to be black or Latino, and that women and the LGBT community are marginal and morally aberrant.
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Upon receiving her PhD, Szymanski became an Adjunct professor at Georgia School of Professional Psychology at Argosy University. She left after one year to accept an assistant professor position at the University of Missouri–St. Louis. While working in their community counseling program, Szymanski authored Relationship quality and domestic violence in women's same-sex relationships: The role of minority stress and Does Internalized Heterosexism Moderate the Link Between Heterosexist Events and Lesbians' Psychological Distress? As a result of her research, she received three Psychotherapy with Women awards from the American Psychological Association in 1999, 2002, and 2005.
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Like people of other LGBT sexualities, bisexuals often face discrimination. In addition to the discrimination associated with homophobia, bisexuals frequently contend with discrimination from gay men, lesbians, and straight society around the word bisexual and bisexual identity itself. The belief that everyone is bisexual (especially women as opposed to men), or that bisexuality does not exist as a unique identity, is common. This stems from two views: In the heterosexist view, people are presumed to be sexually attracted to the opposite sex, and it is sometimes reasoned that a bisexual person is simply a heterosexual person who is sexually experimenting.
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Portrayals of lesbians in the media suggest that society at large has been simultaneously intrigued and threatened by women who challenge feminine gender roles, as well as fascinated and appalled with women who are romantically involved with other women. Women who adopt a lesbian identity share experiences that form an outlook similar to an ethnic identity: as homosexuals, they are unified by the heterosexist discrimination and potential rejection they face from their families, friends, and others as a result of homophobia. As women, they face concerns separate from men. Lesbians may encounter distinct physical or mental health concerns arising from discrimination, prejudice, and minority stress.
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Similarly, any woman > who opposes male dominance and control can be labeled a lesbian and > attacked. The potential of being ostracized as homosexual, regardless of > actual sexual attractions and behaviors, puts pressure on all people to > conform to a narrow standard of appropriate gender behavior, thereby > maintaining and reinforcing our society's hierarchical gender structure. Another form of heterosexist violence as social control that most often targets lesbian women is corrective rape: a gang rape of a lesbian to "cure" her of her same-sex attractions. A notorious example from South Africa is the corrective rape and murder of Eudy Simelane, LGBT-rights activist and member of the women's national football team.
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In the early stages of the LGBT identity development process, people can feel confused and experience turmoil. In 1993, Michelangelo Signorile wrote Queer in America, in which he explored the harm caused both to a closeted person and to society in general by being closeted.re-released in 2003 by University of Wisconsin Press, Because LGBT people have historically been marginalized as sexual minorities, coming out of the closet remains a challenge for most of the world's LGBT population and can lead to a backlash of heterosexist discrimination and homophobic violence. Studies have found that concealing sexual orientation is related to poorer mental health, physical health, and relationship functioning.
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Symbolic dance by Jan Ciągliński, late 19th-century lesbian erotica (National Museum in Warsaw). Queer theory and LGBT studies consider the concept from a non-heterosexual perspective, viewing psychoanalytical and modernist views of eroticism as both archaicMorton, Donald, ed., The Material Queer: A LesBiGay Cultural Studies Reader, (Boulder CO: Westview, 1996) and heterosexist,Cohen, Ed, Talk on the Wilde Side: Towards a Genealogy of a Discourse on Male Sexualities, (New York: Routledge, 1999) written primarily by and for a "handful of elite, heterosexual, bourgeois men"Flannigan-Saint-Aubin, Arthur. "'Black Gay Male' Discourse: Reading Race and Sexuality Between the Lines". Journal of the History of Sexuality 3:3 (1993): 468-90.
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Starting in 1968, following the departure of Oscar, the publisher began publishing works by gay men, women in general and lesbians specifically, along with foreign works, cultural theory texts and children's stories. The Same Sea as Every Summer () was published by Tusquets in 1978, while Love is a Solitary Game () was published a year later and the final book of her trilogy, Stranded () was published in 1980. These works were part of an important lesbian political literary criticism of the stresses faced by lesbians in try to exist in a heterosexist society. They were published in the same period as Carmen Riera's 1980 A Woman's Word (), another important work in the lesbian literary canon of the period.
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In the French canon, François's work and success is said to testify to the viability and strength of gay and lesbian literature, and adds to the corpus of a feminist, radical lesbian literature begun by Violette Leduc, Monique Wittig, and Christiane Rochefort. Her winning the Prix Femina helped signal that literature's "institutional consecration." Alongside Jeanne Galzy and Mireille Best, she is credited with creating "images of lesbians [which] challenge both the dominant heterosexist ideology and the limiting idea of the lesbian novel as manifesto in order to offer new visions of sexual identity." Love, or the "ardeur [de l'amour] qui structure les jours," is an overarching theme in all her work, poetry or prose.
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See also Nurture kinship and Free love Outside of both political and economic relations there still exists the sphere of human kinship. Participism sees this as a vital component in a liberated society and applies feminist principles to this aspect of human relations. Feminist kinship relations are seen to seek to free people from oppressive definitions that have been socially imposed and to abolish all sexual divisions of labour and sexist and heterosexist demarcation of individuals according to gender and sexuality. Participism holds that a participatory society must be respectful on an individual’s nature, inclinations, and choices and all people must be provided with the means to pursue the lives they want regardless of their gender, sexual orientation, or age.
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Several authors have criticized "Dancing Through the Minefield". The most well-known of these criticisms appeared in a collaborative article Kolodny wrote with Judith Gardiner, Elly Bulkin, and Rena Patterson entitled "An Interchange on Feminist Criticism: On ‘Dancing Through the Minefield’", which was published in the journal Feminist Studies in 1983. Both Bulkin and Patterson believe that Kolodny, while speaking to women in her essay, is only speaking to a certain group of women -- those who are white, middle class, and heterosexual. Patterson states that "despite its language and intent, [the essay]…represents classist, white, and heterosexist attitudes which are common in feminist literary criticism and which contradict the best of feminist thought and the aims of the women's movement" (Patterson, 654).
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Bisexuality tends to be associated with negative media portrayals; references are sometimes made to stereotypes or mental disorders. In an article regarding the 2005 film Brokeback Mountain, sex educator Amy Andre argued that in films, bisexuals are often depicted negatively: Using a content analysis of more than 170 articles written between 2001 and 2006, sociologist Richard N. Pitt, Jr. concluded that the media pathologized black bisexual men's behavior while either ignoring or sympathizing with white bisexual men's similar actions. He argued that the black bisexual man is often described as a duplicitous heterosexual man spreading the HIV/AIDS virus. Alternatively, the white bisexual man is often described in pitying language as a victimized homosexual man forced into the closet by the heterosexist society around him.
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The main effect of heterosexism is the marginalization of gay men, lesbians, and bisexuals within society. Heterosexism has led to stigmatization and persecution of not only these people but also those of other sexual diversity such as transgender, and transsexual people. Along with homophobia, lesbophobia, and internalized homophobia, heterosexism continues to be a significant social reality that compels people to conceal their homosexual or bisexual orientation, or metaphorically, to remain in the closet in an effort to pass for heterosexual. Marginalization also occurs when marriage rights are heterosexist. More specifically, when marriage rights are exclusive to opposite-sex couples, all same-sex couples, be they gay, lesbian, straight or mixed, are prevented from enjoying marriage’s corresponding legal privileges, especially those regarding property rights, health benefits, and child custody.
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Queer ecology recognizes that people often associate heterosexuality with the idea of “natural,” in contrast to, for example, homosexuality, which people associate with “unnatural.” These expectations of sexuality and nature often influence scientific studies of non-human wildlife. The natural world often defies the heteronormative notions held by scientists, helping humans to redefine our cultural understanding of what is “natural” and also how we “queer” environmental spaces. For example, in “The Feminist Plant: Changing Relations with the Water Lily”, Prudence Gibson and Monica Gagliano explain how the water lily defies heterosexist notions. They argue that because the water lily is so much more than its reputation as a “pure” or “feminine” plant, we need to reevaluate our understandings of plants and acknowledge the connection between plant biology and models for cultural practice through a feminist lens.
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Recognizing lesbianism as a legitimate identity reinforced the debate within black feminism and the larger women's movement. As a socialist Black feminist organization, the collective emphasized the intersections of racial, gender, heterosexist, and class oppression in the lives of African- Americans and other women of color. Like other black feminist organizations at the time, Combahee articulated "many of the concerns specific to black women, from anger with black men for dating and marrying white women, to internal conflict over skin color, hair texture, and facial features, to the differences between the mobility of white and black women...also attacking the myth of black matriarch and stereotypical portrayals of black women in popular culture."Hine, Darlene Clark; Hine, William C., and Stanley Harold, "The African-American Odyssey" (Upper Saddle River: Prentice Hall, 2003), 2nd edition. 594–595.
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It is often pointed out that the reason of this is heterosexism in medical care and research:[Heterosexism in Health and Social Care, Julie Fish, 2006] > "Heterosexism can be purposeful (decreased funding or support of research > projects that focus on sexual orientation) or unconscious (demographic > questions on intake forms that ask the respondent to rate herself or himself > as married, divorced, or single). These forms of discrimination limit > medical research and negatively impact the health care of LGB individuals. > This disparity is particularly extreme for lesbians (compared to homosexual > men) because they have a double minority status, and experience oppression > for being both female and homosexual." Especially with lesbian patients, they may be discriminated in three ways: # Homophobic attitudes; # Heterosexist judgements and behaviour; # General sexism – focusing primarily on male health concerns and services; assigning subordinate to that of men health roles for women, as for service providers and service recipients.
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According to a 1979 statement by Barbara Smith, "the reason racism is a feminist issue is easily explained by the inherent definition of feminism", which is "the political theory and practice to free all women: women of color, working-class women, poor women, physically challenged women, lesbians, old women, as well as white economically privileged heterosexual women." Later, in 1984, she extended her views on black lesbian feminism mission to "a movement committed to fighting sexual, racial, economic and heterosexist oppression, not to mention one which opposes imperialism, anti-Semitism, the oppressions visited upon the physically disabled, the old and the young, at the same time that it challenges militarism and imminent nuclear destruction is the very opposite of narrow.” Most prominent black lesbian feminists were writers rather than scholars and expressed their position in literary ways. Allida Mae Black states that unlike black feminism, in 1977 the position of black lesbian feminism was not as clear as the position of black feminism and was "an allusion in the text.
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Scientific research has been generally consistent in showing that lesbian and gay parents are as fit and capable as heterosexual parents, and their children are as psychologically healthy and well-adjusted as children reared by heterosexual parents. According to scientific literature reviews, there is no evidence to the contrary. A 2001 review suggested that the children with lesbian or gay parents appear less traditionally gender- typed and are more likely to be open to homoerotic relationships, partly due to genetic (80% of the children being raised by same-sex couples in the US are not adopted and most are the result of previous heterosexual marriages.) and family socialization processes (children grow up in relatively more tolerant school, neighborhood, and social contexts, which are less heterosexist), even though majority of children raised by same-sex couples identify as heterosexual. A 2005 review by Charlotte J. Patterson for the American Psychological Association found that the available data did not suggest higher rates of homosexuality among the children of lesbian or gay parents.
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European Forum of LGBT Christian Groups Working within the worldwide Anglican Communion on a range of discrimination issues, including those of LGBT clergy and people in the church, is Inclusive Church. The longest standing group for lesbian and gay Christians in the UK, founded in 1976, is the non- denominational Lesbian and Gay Christian Movement; specifically aimed to meet the needs of lesbian and gay evangelicals, there is the Evangelical Fellowship for Lesbian and Gay Christians; specifically working within the Church of England is Changing Attitude,Changing Attitude (UK) which also takes an international focus in working for gay, lesbian, bisexual and transgender affirmation within the Anglican Communion. Sociologist Richard N. Pitt argues that these organizations are only available to LGBT members of liberal denominations, as opposed to those in conservative denominations. His review of the literature on gay Christians suggests that these organizations not only represent the interests of Christians who attend their churches, but (like gay-friendly and gay-affirming churches) also give these members useful responses to homophobic and heterosexist rhetoric.
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F99 criticises other contemporary feminist movements, such as lean-in feminism and corporate feminism, for only serving the privileged top 1% of women. It holds the logic that women are able to succeed in their career as long as they work to serve the benefit of the patriarchy, and that this relies on these women having access to resources and opportunities that most women are unable to access. The authors of the appeal recognise the need for a feminist movement which serves the needs of the many, and calls attention to the women who are overlooked by neoliberal feminism. However, they call for the movement to look beyond just issues of gender, criticising a number of key issues and movements including: racialized gender violence, the failings of neoliberalism, attacks on labour rights and the undervaluing of labour; reproductive injustices; homophobia; transphobia; and xenophobia. The aim of the movement is to contribute to what its creators see as a “a new international feminist movement with an expanded agenda–at once anti-racist, anti-imperialist, anti-heterosexist, and anti-neoliberal”.
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In other words, the term was used as a scientific neologism for androgyny, and related to understandings of gender and sex, but not to sexual preferences. The heterosexist theory of sexual inversion exhibited in the novel, which asserts that women who love women are really men, could not account for same-sex attractions in feminine and bisexual women, however, especially those whose partners were not masculine. Some women in this period ascribed to the theory of Otto Weininger, who suggested that those attracted to others of their own sex were born neither male nor female, but both: they were "sexually intermediate types" This theory posited that "the woman who attracts and is attracted by other women is herself half male" and that "homo-sexuality in a woman is the outcome of her masculinity and presupposes a higher degree of development". Unfortunately, this argument contributes to misogynistic ideas that align intellect genetically with men and masculinity, meaning that Stephen's literary talents in the novel are considered part of her sexual inversion, and come from her masculine brain.
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