Internalised homophobia/biphobia/transphobia (Reading)

Negative social attitudes affect the lives of LGBTQI+ persons on a daily basis, which can result in an internalization process of stigma associated with sexual orientation. When lesbians, gay men, bisexuals, and gender diverse people internalise the negative attitudes of society and develop negative feelings and attitudes toward their own identity, we speak of internalised homophobia, biphobia, or transphobia. Adopted (internalized) homophobia, biphobia or transphobia are manifested through feelings of guilt and shame, discomfort with the disclosure of sexual orientation / gender identity, low self-esteem, belief that a person is inferior to others, moral and religious condemnation etc. Internalized homo/bi/transphobia includes: disturbing, uncomfortable and negative feelings about oneself as a homo / bisexual or non-binary person, self-devaluation, distorted notions and negative attitudes towards homo / bisexuality and trans persons, negative moral attitudes towards LGBTQI+ people, lack of connection with LGBTQI+ communities, tolerance of discriminatory treatment of others, irrational undermining of one’s own intimate relationships, denying one’s sexual orientation etc.

Religion

Internalised homo/bi/transphobia can also be closely related to religious environment and beliefs, especially in the context of religions that are not affirming towards LGBTI+ individuals or condemn LGBTI+ individuals. Some research suggests that the level of internalised homophobia is higher for persons who are religious than for persons who are not.

In the context of Eastern Europe, where mostly Christianity is the dominant religion, LGBTQI+ persons of faith often grow up being taught that their different sexual/gender identity is a sin, abomination, against God’s original plan, and a threat to having eternal life.  Therefore, same-sex attraction and/or gender incongruence is perceived as problematic and unacceptable. Some religious groups will be affirming of non-heterosexual identity itself but will condemn people living a “gay lifestyle”. For most religious conservatives, gender reassignment or living in a different gender than one’s sex assigned at birth is discouraged.

LGBTQI+ persons of faith internalise the shame, the image of sinfulness and unworthiness that is imposed upon them. They can perceive themselves as “lesser humans.” Self-hatred can manifest itself in deep emotional conflict and lead towards physical self-harming.

Religious LGBTQI+ clients differ in dealing with acceptance of their sexual/gender identity. The more conservative the affiliated religious group is, the more drastic the decision can be. A number of them decide to stay closeted and supress their sexuality or decide to enter a so-called “reparative therapy”. (We would encourage the reader to look further into the topic of “reparative therapy” as it still presents a danger, though illegal in many countries and soon in the European Union).

Others will make a decision to lead a double life. It seems that it gives them some kind of relief, but it soon creates cognitive dissonance. The pressure of keeping their identity secret, living two lives, and keeping people apart can result in depression, anxiety and other forms of emotional and physical distress.

A part of religious LGBTQI+ clients can go into a denial of their religious identity or even feel animosity against religion. Even when they make this decision, the above-mentioned feelings of guilt and shame may still stay with them on a conscious or subconscious level because the person has internalised the received messages.

For the processes of self-acceptance, coming out and dealing with internalised homo/bi/transphobia, an integration of religious and sexual identity can be seen as an ideal outcome. This, however, excludes change of religious affiliations, as the group the person belongs to often cannot accommodate a different opinion on homosexuality and/or gender identity. Also, it is necessary for the client to recognise that a reinterpretation of the holy texts is possible and available, although they may view this as threatening in the beginning. When talking about Eastern European countries, it must be mentioned that finding an affirming church can be a challenge because very few exist in these countries or none at all. There is also generally a limited availability of content about revisionist theology or queer theology in their language. In this case, the counsellor can either reach out to religious LGBTQI+ organisations/groups to get more information or refer the client to such an organisation/group.