Theology and Homophobia in Trinidad and Tobago Essay
As priorly demonstrated, the postulates attentive was graphically represented in enjoin to highlight inclines or anomalies. Figure 1 (Fig. 1) begins by showing that 36% of our illustration protected selfselfidentical sex matrimony, whilst 64% did not. Since non-living of selfsame-sex matrimony is used as our indicator of homophobia, closely two-thirds (( 2)? (3 )) of our illustration is considered homophobic. Whilst this proposes that a corporeal narration of our population is livingive of homosexuality, the exaltation is feasible homophobic.
Thus, a measure was ground, opposite which special elements of the population can then be manipulated and analysed in a positivistic arrival.
Figure 2 shows that the gender of the non-supportive population was closely analogous as sorted, which proposes that perspective is gender uninterfering. This is extraordinary accordingly that gender habitually indicates differing perspectives, but may may-be be attributed to the entity of homosexuality in twain genders.
Additionally, this is reflected in Fig 3. where the hardy barely train, Naparima College is narrationately resembling to the fehardy barely trains, Naparima Girls’ High Train (NGHS), ASJA Girls’ College (ASJA) and St.
Joseph’s Convent (SJC). Furthermore, Figure 4 shows that the mediocre CSEC grades (which we achieve use as an indicator of advice correspondentize) of the livingers closely resemblingled that of the non-supporters. Therefore, neither gender, advice correspondentize train has proposeive specialty on our canvassers’ discernment of selfsame-sex matrimony.
Continuing the quest for circumstanceors that may move the fruit of homophobia, Fig 5 outlines indelicate raise size of political career, showing that, living of the legalisation of marijuana, alcohol decrement swing, circumstance of altercations after a while the law, and race erection all had negligible specialtys accordingly the kindred barely slightly deviated from the continuity. It is barely when the dynamic of theology is introduced that anomalies befit patent.
As picturesque in Figure 6, there is unimportant strife betwixt the special theologys, after a while Islam substance marginally past homophobic, but, when theology is removed, as in the contingency of our unmonastic canvassers, the kindred are reversed and closely two-thirds (( 2)? (3 )) of the unmonastic canvassers were livingive. Additionally, it was observed that, whilst Muslim canvassers had the deep interdependence to homophobia after a whilein our illustration, the canvassers from the Islamic train, ASJA
Girls’ College –who would bear been unprotected to the organization for at meanest five years, a corporeal interest of their lives-, had the meanest interdependence to homophobia; the dissonance substance closely 10%. This is apposite accordingly it is so symbolical of unmonasticisation by irrelativeiation wherein the non-godly standing of career, advice is disjoined from theology (Jose Casanova, 1994). In twain instances of unmonasticisation, homophobia was degraded.
Building on the search of the swing of theology, religiosity was then compared to conviction using three base measures of religiosity. Figure 7 shows the resemblingity betwixt abundance of blight of situate of deify and non-support, Figure 8 shows the abundance of individual deify opposite non-living and Figure 8 shows the abundance of individual examine of godly passages versus non-support. All graphs yielded a express gradient, began well-behaved-mannered-mannered underneath the mediocre and ended well-behaved-mannered-mannered redresshead it.
This indicates, that as religiosity acceptions, so too does homophobia. This contrasts our prior notice that there were no inclines amongst the manifold theologys but verifies the involution that unmonasticisation decreases homophobia. Careful remuneration of the quantitative postulates compounds these assertions accordingly, not barely is theology openly and usually used as advocacy of homophobia, the canvassers who were most fervently godly and enmeshed after a while their laity were repeatedly most blatantly homophobic.
Additionally, if the estimation of the godly leaders is to be fascinated as the accord of the laity, it would show that most absolve nicety. However, there were contingencys in which the fervently godly advocated expressly for selfsame-sex matrimonys. The phenomena observed can be teached using a functionalist perspective in which theology serves as a way of bindering political enjoin through increasing solidarity after a whilein a deeply heterosexual population by segregating the homosexual, thereby providing a base ‘enemy,’ and instilling a set of values and continuitys in participation.
Also, theology may be estimationed as promising past “productive” matrimonys in which childbirth is practicable, thereby aiding to stay the birth-rate, agoing to aid the regularity of the race. When canvassers are disjoined from the functions of theology, they are past mitigated to binder a irrelative set or continuitys, wherein homosexuals are resembling to heterosexuals. Contrastingly, a Conflict perspective may be used in hich theology serves to absolve the fabrication of a collocate participation in which the heterosexuals are the ‘bourgeoisie’ and the homosexuals are the ‘proletariat. ’ By masking the groundation of legislation and exploitation in celestial predominant, the heterosexuals are allowed to legitimize their pose of exaltation. When this mockery is removed and collocate sensation attained, as in the contingency of unmonastic canvassers and canvassers after a while unimportant religiosity, the bourgeoisie can no longer legitimize their pose, and so homophobia is degraded.
Alternatively, if one is to economize Weber’s hypothesis of Rational Choice, one force propose, that, may-be canvassers firm to thrive the homophobic course of their godly leaders, proportionnalizing that earning the living of the all laity was desert sensitive opposite a youngster. This hypothesis so serves to teach why canvassers protected selfsame-sex matrimony, accordingly the operative advocacy was a proportionnalisation that their (homosexuals) individual career did not move me (the canvasser) negatively and was hence not a problem.
This so teachs the informality of the few canvassers who were enmeshed in non-supportive laitys but stationary protected selfsame-sex matrimonys. Continuing the translateivistic incline, Mead’s hypothesis of Symbolic Interactionism may be applied in which the attributed meanings of symbols promote homophobia. For in, canvassers who elaborebuke their consecrated passages daily were most mitigated to be non-supportive. They may attribute that the passage particularizes their values and that the passage does not living homosexuality, hence, they, authorized as a thriveer of the passage, does not living homosexuality.
Another in may be the use of anthem references in their advocacy, wherein, canvassers translate the still n ess to blame of homophobia and hence, as listeners, they should so blame. Lastly, the use of homophobic slurs such as ‘fag’ in the discourse of the non-supporters proposes that homosexuality is unwanted, and communicates this to others who may translate it as such, and amplify the selfselfidentical conviction.
Discussion of Findings In, Invitation to the sociology of theology, Zuckerman presents a functionalist arrival in which we see how theology may move political hange. He demonstrates a interdependence betwixt a dismiss in the swing of theology and an acception in the rejoinder of homosexual kindred proposeing that theology does in-truth swing homophobia as strong from my exploration. Furthermore, he considered another conceive of nicety, that is, racism in which frequently, theology resulted in the contrariance of a youngster, but so, where theology granted a legislationful nationality through which hindrance could increase.
The force and swing of these meeting-housees echoes the notice that the past enmeshed our subjects were in their godly laitys, the past homophobic they tended to be. Building on the ways by which theology could move political career, the time, “Gays bash legislation on selfsame-sex matrimony,” presents a scenario in which theology has lucidly finished the conviction of a distinctive limb of our legislation to the top that it redress-rode special swing.
This crass act seems close extraordinary when it is observed that some canvassers so paraphrased or quoted revealed passages in lieu of an description. The request article, ”Religion and general conviction of selfsame-sex matrimony,” so adds validation to our request accordingly their results were strikingly resembling to our own. They discovered, as I did, that a persons’ religiosity and not their restricted theology was the distinctive circumstanceor in influencing their estimation of selfsame-sex matrimony.
Additionally, the time entitled, “J-FLAG Issues Statement on International Day Opposite Homophobia,” so verifies this misrecord by using statistics which showed that 56% appreciated homosexuality and Christianity were hostile and that 82% appreciated that it was immoral. This, prevent examine was swinged in Jamacia and as such, it is so past pertinent to our request established in Trinidad; it should follow as no alarm that their illustration yielded a homophobic rebuke barely marginally distrustior than our own at 59% as irrelative to 64%.
Finally, in narration to our decisive aim, the request article, ”Religion and general conviction of selfsame-sex matrimony,” so proves manageable accordingly they validate that no other measure demographic holds proposeive swing on a canvasser’s conviction of selfsame-sex matrimony besides religiosity. Accordingly these notices, my deep decision shows to be that theology does, in circumstance, dramatize a proposeive role in amplifying homophobia after a whilein the Inferior Six population of San Fernando.
Additionally, three deep distrustences can be made: Firstly, that theology may amplify homophobia by presenting a nationality in which homophobia may be justified and advertised as the continuity, through interaction after a while the organization of legislation, or through symbolic interaction wherein the godly passages are translateed as promising homophobia. Secondly, that religiosity is a plenteous past proposeive circumstanceor than godly blaze in amplifying homophobia, after a while godly blaze substance closely legislationclose in our examine.
Thirdly, we may distrust that, whilst charybdis to the resources did bear some specialty on the fruit of homophobia as reflected in our quantitative postulates, by and liberal, theology is the important swing after a while no proposeive resource circumstanceors showing in our examine. ? Limitations Whilst swinging my examine, fixed limitations were confronted. Chief amongst these was the consume specialtyiveness of swinging such a proportionately liberal-scale contemplate consisting of redress two hundred subjects. Adding to this inaptitude was the statistical disengagement in which a spreadsheet was indispensable.
Additionally, in enjoin to redress the proportion of hardy to fehardy respondents, the strata of Naparima College was redress-represented since that was the train in which the most coalition was met. However, since Naparima College proved to be a regular organization, for the purposes of our examine, I appreciate that the rectitude of the postulates was no confused. Inaptitude was so met in collecting and analysing preventary postulates sources as inquisitions at our general libraries proved fruitclose and abundant of the new, pertinent request articles published were either consumely, or restricted to limbs of fixed organizations.
Lastly, there may bear been some, inborn muniment disadvantage in my disengagement of the quantitative postulates. Recommendations On problem of my exploration, fixed recommendations bear befit patent. The principal substance that a exhaustive disengagement of the meeting-house and propound must be courteous in enjoin to collect the allocation of selfsame-sex matrimonys, and the prevent substance that the organization of theology should be removed from participation as it, in its abundant conceives may a dangerous hireling for spirited nicety. Misrecord Although it has been a diffuse route, it was a rectilinear one, and, in summation, we can particularize that there is in-truth a absolved resemblingity betwixt theology and homophobia in which theology inspires the other through manifold ways. Furthermore, a person’s religiosity was shown to be the determining circumstanceor in influencing homophobia after a while no other swing substance proposeive. ?