Bullying

Trauma-Informed Youth Ministry

I went to a training on creating trauma-informed systems of care. I was impacted by the implications on schools and youth ministries. People often look to the church for hope in the midst of tragedy. The church can be a place of good news and healing if they take steps to be trauma-informed in what they do.

Trauma studies report 70% of all adults have experienced some form of trauma. Trauma experiences can range from a simple car accident that results in injury, to gang violence in the city, to physical or sexual assault, to repeated name calling, to being in high stress environments such as jail or prison. 90% of those people suffering from trauma end up in public behavioral health systems seeking support and therapy. 70% of teens who seek treatment for addiction report having traumatic experiences in their young lives, often repeated trauma. New research has revealed trauma can actually derail normal development of the body, brain, and cognition.

SAMHSA (2012) reports “individuals can be retraumatized by those whose intent it is to help”. Trauma clearly interferes with healthy brain development and coping measure become problematic (i.e., substance use, avoidance, aggression, risky behaviors).

As we engage youth in our programs (especially schools and churches) we must understand the principles of trauma informed care.

Understanding attachment theory should be required for all who work with children and adolescents. Attachment theory is best explained as the type of connection (attachment) one has with their primary care givers as a child. When the infant/child is cared for and nurtured the growing infant develops a sense of security that their needs will be taken care of. As a result, the child will likely develop into an adolescent/young adult who is autonomous, self-controlled emotionally and behaviorally, well-formed identity, and can adapt to changing circumstances.

A child who experiences high levels of stress or trauma is more likely to develop insecure or avoidant attachment styles of interacting with the world around them. If they are victimized, they will likely be extra weary of people and see the world as unsafe. Due to this worldview, the child has to develop maladaptive ways to interact with the dangerous world they live in.

When a child experiences trauma the architecture of the brain is changed and emotions and cognition are not integrated. The separate regions of the brain do not communicate effectively with one another so, when something triggers a memory of trauma that fear signal cannot be challenged with rational thought because the pathways have been disrupted. This means everything is a potential trigger for re-activating the trauma.

One example of this is when a young person, that has been sexually abused and threatened or coerced into not reporting the abuse, is told by a well-meaning youth worker that she cannot have her cell phone on the retreat away from home. The reason for this is so the student can focus on God without the distraction of modern mobile technology. Unfortunately, a trauma-impacted student may experience this as a loss of safety that reignites the feeling of being powerless to call for help if needed.

Children and youth are vulnerable populations but there are intersections that increase their vulnerability because we live in a society that marginalizes anyone that is different from the norm (i.e., LGBT, people of color, disables, gender, religion, class, etc.). The greater the number of identity intersections the higher the likelihood of victimization and trauma. Think about the homeless black teenage girl who was kicked out of her house because she identifies as a lesbian. She also recently dropped out of school because she has a learning disability. Now, in order to survive on the streets, she resorts to survival sex with strangers just for a warm bed and a hot meal. This is traumatizing if it happens just once but for many marginalized youth, this becomes a way of life.

If a young person is handled with care, healing can occur. Our school or church can help this precious child begin the healing by creating a trauma informed program or ministry. This starts by educating staff and volunteers. Bring a local therapist, who specializes in trauma, to speak to your team about the impact of trauma and how to be more informed as a team. There are also plenty of resources on the web. Conversations on the Fringe has several blog posts dedicated to trauma.

Another way we can help a hurting student is by creating safe spaces for them to walk with Jesus. Their journey may not be as linear as most of their peers. Cultivating an environment for vulnerability is of the utmost importance but remembering the classroom or youth ministry room is no replacement for a qualified and trained therapist.

Trauma impacts whole family systems. They will need support as they begin the journey to freedom and healing. Trauma alienates and can lead to isolation for families who are ashamed, embarrassed, overwhelmed, and hurting themselves. They need your friendship more than anything. Be present. Sit quietly. Cry with them. Bring meals to families sorting out their trauma stories. Incarnate real love and support. Prayer is good and essential but no replacement for a hug or wiping away tears or a warm dinner.

Lastly, creating a trauma-informed program is a justice issue. If a traumatized young person is to ever recovery a sense of goodness and justice in the world, if they are ever to let go of the natural anxiety of being victimized and move out into the world a whole-hearted person, they need to know and experience goodness that brings balance to their life. Trauma leaves such a powerful and deep impact on the mind and soul that it will take good people doing good to re-establish equilibrium to their mind and soul. The issue of justice cannot be avoided in human service or ministry organization because, it is the heart of why people seek help for trauma in the first place.

What does justice work look like for victims of trauma? What does it look like for perpetrators of trauma?

September 14, 2016 3

Keeping Children/Youth Safe From Abuse In Church: Best Practices

In our last post we looked at what faith communities need to know and think about regarding sexual abuse. In this post we will look at very specific behaviors churches/ministries can take to reduce the actual risk of sexual abuse occurring in their buildings and programs.

Do the hard work of developing policies

Many churches or youth and children ministries already have policies on how to address abuse when it occurs. It would be prudent to develop an abuse prevention policy as well. For example, have a 2-1 adult-child ratio at all times would be a safer practice that allowing 1-on-1 adult to child ratio. If a child needs spiritual counseling or is in a mentoring relationship with an adult, restricting physical touch to only public spaces or simply minimizing (side hug vs. full frontal, prolonged hug) is also a best practice.

Identify and question confusing behaviors

This will take an environmental curator, who is skilled at communication, to shape the culture and make it safe and acceptable to talk about confusing or uncomfortable behaviors. Nobody wants to accuse someone of sexual abuse but having a climate that identifies behavior that could potentially be misconstrued as inappropriate is a good starting point.

Don’t wait! Address inappropriate behaviors

Speaking up about your concerns is not the same as accusing someone of sexual abuse and could serve to keep unhealthy or dangerous behaviors from occurring in the first place. The very nature of prevention is to act before the illegal sexual behavior occurs. Drawing a boundary of safe and appropriate behavior early is the important work of prevention. Don’t wait until the line is crossed, be proactive.

No hide and seek

When planning for child/youth space, we often look at it through the lens of the child or physical harm to the child. We should also be looking at our physical spaces through the lens of a potential perpetrator; where are there blind spots, hiding spaces where abuse might occur. Be mindful of the activities you play, such as; hide and seek, sardines, etc. Consider adding windows to interior walls for safer viewing and higher levels of accountability.

Plan for messy people

The church is and should be a place of restoration and reconciliation. People who have sexually abuse others in the past often look to faith and religion as a means of overcoming their problem. What are your protocol for how they can navigate your community? Are certain areas off limits? What legal restrictions do they have? Who is meeting with the abuser for counseling and accountability? Thinking this through ahead of time will give you the opportunity to be proactive and decrease the likelihood of unwanted difficulties.

In our next post we will look at best practices for responding to a sexual abuse crisis should it happen in your church/program.

February 29, 2016 0

Church Readiness for Sexual Abuse: Reducing Risk

Churches that care about children are an important part of our culture. The need for spiritual and moral development is imperative for our future as humans and also for the future of all faith traditions. The significance of growing into a community of people that love and support you is essential for a successful transition into adulthood as well. Unfortunately, any community can be vulnerable to sexual abuse, especially when adults interact with those children on a regular basis.

It can happen in your church.

“It won’t ever happen here.” Famous last words. There is no such thing as a “typical” sexual predator. They come in all shapes and sizes. We can’t afford to live in denial about the possibility that sexual abuse can happen in our ministries. Talking about it won’t make it happen. Talking about it publicly will help keep it in the forefront of your minds and will communicate a sense of safety, that this issue is not being ignored. Parents are always thinking about the possibility so your ministry should as well.

You’re as sick as your secrets.

Should sexual abuse occur in your church or ministry, you might be tempted to avoid the public scandal. Don’t! Nothing feels worse to the victim than brushing abuse under the rug. Don’t minimize or victim-blame. Speak out directly to your community, cooperate with the police, walk alongside the victim, and walk alongside the abuser. This will be messy but it will be worth it in the end as it will give everyone a sense of security that this issue is taken seriously and that we (the church) is in it for the long road to recovery.

Background checks – it’s a good start.

Background checks should be required by now. If not, you’re already vulnerable to predatory individuals. While background checks are essential, law enforcement says that 88% of sexual assault goes unreported. That means 9 out of 10 offenders will not have a criminal background. Proper vetting, relationships, ongoing supervision, accountability, and policy are necessary to reduce the risk of abuse happening in your ministry.

The importance of policies and procedures.

Beyond background check, extensive and comprehensive policies and procedures are going to be your best defense against child/youth abuse in your community. Good policies make clear that your ministry is committed to nurturing safe spaces for your kids to explore faith and tradition.

February 26, 2016 0

Abuse Defined

If we’re going to dig into this messy and difficult topic then we’re going to need to define what abuse is and identify the different types of abuse a child/young person can experience.

Abuse Defined

Child abuse and neglect are defined by Federal and State laws. The Federal Child Abuse Prevention and Treatment Act (CAPTA) provides minimum standards that States must incorporate in their statutory definitions of child abuse and neglect. The CAPTA definition of “child abuse and neglect,” at a minimum, refers to:

“Any recent act or failure to act on the part of a parent or caretaker, which results in death, serious physical or emotional harm, sexual abuse, or exploitation, or an act or failure to act which presents an imminent risk of serious harm”

The CAPTA definition of “sexual abuse” includes:

“The employment, use, persuasion, inducement, enticement, or coercion of any child to engage in, or assist any other person to engage in, any sexually explicit conduct or simulation of such conduct for the purpose of producing a visual depiction of such conduct; or
The rape, and in cases of caretaker or interfamilial relationships, statutory rape, molestation, prostitution, or other form of sexual exploitation of children, or incest with children”

Types of Abuse

Nearly all States, the District of Columbia, American Samoa, Guam, the Northern Mariana Islands, Puerto Rico, and the U.S. Virgin Islands provide civil definitions of child abuse and neglect in statute. As applied to reporting statutes, these definitions determine the grounds for intervention by State child protective agencies. States recognize the different types of abuse in their definitions, including physical abuse, neglect, sexual abuse, and emotional abuse. Some States also provide definitions in statute for parental substance abuse and/or for abandonment as child abuse.

Physical Abuse

Physical abuse is generally defined as “any non-accidental physical injury to the child” and can include striking, kicking, burning, or biting the child, or any action that results in a physical impairment of the child. In approximately 38 States and American Samoa, Guam, the Northern Mariana Islands, Puerto Rico, and the Virgin Islands, the definition of abuse also includes acts or circumstances that threaten the child with harm or create a substantial risk of harm to the child’s health or welfare.

Neglect

Neglect is frequently defined as the failure of a parent or other person with responsibility for the child to provide needed food, clothing, shelter, medical care, or supervision such that the child’s health, safety, and well-being are threatened with harm. Approximately 24 States, the District of Columbia, American Samoa, Puerto Rico, and the Virgin Islands include failure to educate the child as required by law in their definition of neglect. Seven States specifically define medical neglect as failing to provide any special medical treatment or mental health care needed by the child. In addition, four States define as medical neglect the withholding of medical treatment or nutrition from disabled infants with life-threatening conditions.

Sexual Abuse/Exploitation

All States include sexual abuse in their definitions of child abuse. Some States refer in general terms to sexual abuse, while others specify various acts as sexual abuse. Sexual exploitation is an element of the definition of sexual abuse in most jurisdictions. Sexual exploitation includes allowing the child to engage in prostitution or in the production of child pornography.

Emotional Abuse

Almost all States, the District of Columbia, American Samoa, Guam, the Northern Mariana Islands, Puerto Rico, and the Virgin Islands include emotional maltreatment as part of their definitions of abuse or neglect. Approximately 32 States, the District of Columbia, the Northern Mariana Islands, and Puerto Rico provide specific definitions of emotional abuse or mental injury to a child. Typical language used in these definitions is “injury to the psychological capacity or emotional stability of the child as evidenced by an observable or substantial change in behavior, emotional response, or cognition,” or as evidenced by “anxiety, depression, withdrawal, or aggressive behavior.”

Parental Substance Abuse

Parental substance abuse is an element of the definition of child abuse or neglect in some States. Circumstances that are considered abuse or neglect in some States include:

Prenatal exposure of a child to harm due to the mother’s use of an illegal drug or other substance (14 States and the District of Columbia)
Manufacture of a controlled substance in the presence of a child or on the premises occupied by a child (10 States)
Allowing a child to be present where the chemicals or equipment for the manufacture of controlled substances are used or stored (three States)
Selling, distributing, or giving drugs or alcohol to a child (seven States and Guam)
Use of a controlled substance by a caregiver that impairs the caregiver’s ability to adequately care for the child (seven States)

Abandonment

Approximately 17 States and the District of Columbia include abandonment in their definition of abuse or neglect, generally as a type of neglect. Approximately 18 States, Guam, Puerto Rico, and the Virgin Islands provide definitions for abandonment that are separate from the definition of neglect. In general, it is considered abandonment of the child when the parent’s identity or whereabouts are unknown, the child has been left by the parent in circumstances in which the child suffers serious harm, or the parent has failed to maintain contact with the child or to provide reasonable support for a specified period of time.

February 19, 2016 0

Building Bridges (pt. 4 – Sense of Belonging/Community)

In our research, the greater the disconnect, the greater the sense of marginalization among LGBTQ youth, the higher the likelihood of high-risk behaviors. To compensate for the deep depression of being isolated many would turn to drugs or alcohol to numb those feelings. Many contemplate suicide at higher rates than their non-LGBTQ peers. Often they would move towards unhealthy communities seeking acceptance and belonging and engage in unsafe and unhealthy sexual activity just to feel a sense of love and that of being wanted.

There are culturally accepted norms by which we hold all people to. The more they are like the norm, the greater level of acceptance and support we are likely to give them. It’s not pretty but it’s honest. Jesus flipped this upside down with his kingdom. One of his goals for the kingdom was to restore people to community with each other and with the Father. The more an individual is different from the norm (those with power) the higher the risk of marginalization.

Add to this tendency, the variety of intersections an individual might have that increases societal marginalization, such as; race, ethnicity, gender, religion, ability, disability, socio-economic status, location, etc.. The more different one tends to be the higher the likelihood of alienation and separation from mainstream society, thus impacting one’s ability to feel and maintain a sense of belonging and connectedness.

So, if we (humanity) are to work towards the reconciliation of all things, how might we better do this?

Where have our strategies failed? Where have they succeeded? What new strategies do we need? What posture might we take that increases the potential for restoration to occur?

December 22, 2015 0

Building Bridges (pt. 3 – LGBTQ-Related Stress)

In the third part of our series on LGBTQ themes, our research/interviews revealed to us that there are extra layers of stress for LGBTQ students compared to their non-LGBTQ peers.

Growing up as a teen in today’s fast paced culture is hard enough as it is. To compound those struggles with stressors related directly to being an individual that identifies as LGBTQ can be overwhelming. So what are “normal stressors” all you are at risk for experiencing? Let’s take a quick look:

puberty/physical changes/body image issues
peer comparison
performance anxiety (school, athletics, roles at home, church, etc.)
pressures to engage in high-risk behaviors, such as; drug use, drinking, and sexual activity
academic stressors/college prep/career planning
family life/expectations (child care of younger siblings, household chores, etc.)
challenges related to managing emotions
onslaught of negative messages (self/family, peers, media, culture) and filtering them

Now let’s take a look at specific stressors identified by LGBTQ teens related to being LGBTQ:

internal/external homophobia
bullying/assault/death
stigma
social isolation/alienation/minority stress
academic struggles due to not feeling safe at school
higher risk of depression, self harm,, substance abuse, and suicide
fear of or actual rejection from family and friends
misconceptions by public related to what it means to be LGBTQ
pressure (internal or external) to suppress sexual identity/gender identity
incongruent identity
intersections, such as; disability, race, gender, gender norms, religious background/beliefs

These lists are probably incomplete but it gives you a clearer picture of what the average LGBTQ student is likely to deal with on any given day. High levels of relentless stress contribute to feeling hopeless and helpless, which is a precursor to suicidal ideation. This alone sets apart LGBTQ youth from their non-LGBTQ peers. This also contributes directly to further alienation and isolation. Regardless of your faith tradition and its respective doctrine about the issue of homosexuality, this kind of collateral damage to God’s beloved children cannot be acceptable to anyone calling themselves followers in the way of Jesus.

So, what might be a better way of engagement?

December 17, 2015 0

Building Bridges (part 2 – acceptance/rejection and coming out)

“I was born a female but identify with the male gender. My sexual identity is gay. I am 16 years old and was kicked out of my home recently. Sometimes I think killing myself would save everyone a lot of trouble. I don’t know what else to do or where to go. There is no place that I know of that will accept me as I am. I never wanted this. It’s not like I want to be hated by everyone and all alone. I’m basically on my own now.” – Homeless transgendered teen

In an attempt to better understand the lives of young LGBTQ students I interviewed several teens looking for common themes related to the topics of rejection/acceptance, coming out, LGBTQ-related stress, other intersections of identity, trauma/bullying, mental health/substance use, suicide, community/sense of belonging, and faith and spirituality. What I discovered has changed me and I don’t think I will ever be the same and I’m hoping it will change how the church engages these precious and beloved children of God as well.

During the course of one interview, the student I was talking with used the term “straight privilege”. It stopped me in my tracks. It wasn’t something I’d ever considered, let alone heard of. Those with privilege rarely do consider it. I mean, come on. I get white privilege or male privilege, but straight privilege? How much privilege could one man have? I quickly learned that the world I lived in lent itself to being straight. I have never experienced the stress of coming out or being rejected because I liked the opposite sex. The term “Hetero” has never been used as a derogatory term. Nobody shouts, “Look at that dude, he looks so straight!” or “That shirt is so straight. He must like girls.” I have never had to wonder if me being heterosexual was pleasing to God or if I was damned to hell because I was attracted to the opposite sex. I learned through these interviews that I am biased because of straight privilege and it was preventing me from seeing the world through the eyes of an LGBTQ individual.

Rejection/Acceptance

All of the students interviewed had a sense they were different at a very early age, some reporting as early as 7 or 8 years old. Most had a definitive awareness by 10 – 13 years of age. Most report initially rejecting the notion that they had same-sex attraction and many said they were repulsed by the idea. One teenage boy, who identifies as gender fluid and gay shared that when he was 6 years old he asked his mother if he could like boys.

The most common fear of identifying as gay, lesbian, bisexual, or transgendered was the fear of rejection and all correlated this with not coming out at an earlier age. This shouldn’t surprise anyone reading this but it was an overwhelming majority of LGBTQ students that echoed this sentiment. Mallory, a 22-year-old lesbian told a story about being the center of gossip in her small rural town when she came out. She said repeatedly that her fear was that those closest to her would begin to look at her differently, like a pedophile who intended to steal and eat all of the children in town like a monster.

Coming Out

Most of the students interviewed report coming out to the safest people possible at first. This usually consisted of closest friends and siblings. Ironically, most of them report that the individuals they first came out to already had suspicion that they were not heterosexual. The average age of coming out among those interview was 16-18 years old. They all indicate that the time period between accepting they were gay, lesbian, bisexual, or transgendered and when they came out were the most difficult years. We’ll explore that a little later.

Several indicated that the process of coming out never ends. With each new person they tell the process starts over for them. The fear of rejection and anxiety resets and with each new person they meet for the rest of their lives will likely provoke some measure of anxiety as well.

One young woman shared that she believed there were three layers of coming out; to the first individual, family and friends, and publicly, each with their own unique factors.

Bree, a 20-year-old lesbian reminded me that these are issues I will never have to deal with because I identify as a white, heterosexual, Christian male and since I won’t have to deal with them I am likely biased to expect the rest of the world (including LGBTQ individuals) to experience the world just like I do.

If it’s possible to summarize issues so complex I would say this; the time between when a young person identifies internally that they are gay, lesbian, bi, or trans and when they actually come out to others is the time they are at the greatest risk for substance abuse, depression, self-harm, suicide and other mental health related concerns.

If that is even remotely true it beckons a response. So, then what is the best response(s) from people of faith?

December 4, 2015 0

Stages of Sexual Identity Development for LGBTQ Youth

October 11th is National Coming Out Day. It’s a day set aside for LGBTQ youth and adults to draw strength and courage from each other as they come out to family, friends, and the general public. Coming out is a complex experience that occurs not just once but over and over again for LGBTQ individuals. With each new person that is encountered the process starts over.

Coming out to oneself is a different experience and a process that can best be understood through the different stages one goes through until they reach total identity synthesis. The more we understand this process the we can provide a stable and consistent presence in the life of a vulnerable individual. The most common model is the Cass model of sexual identity development.

Most models of identity development do not take into account sociological variables that can impact the process. With that being said, our culture has become more accepting of LGBTQ orientations/gender definitions so the process of formation would naturally be impacted by that. And lastly, when considering developmental processes it is very unlikely that there is a linear path, from one stage directly to the next. Often stages are resolved quicker or slower or jumped altogether. One might also revisit stages more than once.

However this occurs, a coming theme that continues to emerge in our research is that of isolation during this process. Many of the youth interviewed report an increase in unhealthy, maladaptive behaviors as an attempt to cope with stressors related to their emerging identity/gender affiliation and sense of being socially invisible.

From Wikipedia

The six stages of Cass’ model

Identity Confusion

In the first stage, Identity Confusion, the person is amazed to think of themselves as a gay person. “Could I be gay?” This stage begins with the person’s first awareness of gay or lesbian thoughts, feelings, and attractions. The people typically feel confused and experience turmoil.

To the question “Who am I?”, the answers can be acceptance, denial, or rejection.

Possible responses can be: to avoid information about lesbians and gays; inhibited behavior; denial of homosexuality (“experimenting”, “an accident”, “just drunk”, “just looking”). Males may keep emotional involvement separated from sexual contact; females may have deep relationships that are non-sexual, though strongly emotional.

The possible needs can be: the person may explore internal positive and negative judgments. Will be allowed to be uncertain regarding sexual identity. May find support in knowing thatsexual behavior occurs along a spectrum. May receive permission and encouragement to explore sexual identity as a normal experience (like career identity and social identity).

Identity Comparison

The second stage is called Identity Comparison. In this stage, the person accepts the possibility of being gay or lesbian and examines the wider implications of that tentative commitment. “Maybe this does apply to me.” The self-alienation becomes isolation. The task is to deal with the social alienation.

Possible responses can be: the person may begin to grieve for losses and the things they give up by embracing their sexual orientation (marriage, children). They may compartmentalize their own sexuality—accept lesbian/gay definition of behavior but maintain “heterosexual” identity. Tells oneself, “It’s only temporary”; “I’m just in love with this particular woman/man”; etc.

The possible needs can be: will be very important that the person develops own definitions. Will need information about sexual identity, lesbian, gay community resources, encouragement to talk about loss of heterosexual life expectations. May be permitted to keep some “heterosexual” identity (as “not an all or none” issue).

Identity Tolerance

In the third stage, Identity Tolerance: the person comes to the understanding they are “not the only one”.

The person acknowledges they are likely gay or lesbian and seeks out other gay and lesbian people to combat feelings of isolation. Increased commitment to being lesbian or gay. The task is to decrease social alienation by seeking out lesbians and gays.

Possible responses can be: beginning to have language to talk and think about the issue. Recognition that being lesbian or gay does not preclude other options. Accentuate difference between self and heterosexuals. Seek out lesbian and gay culture (positive contact leads to more positive sense of self, negative contact leads to devaluation of the culture, stops growth). The person may try out variety of stereotypical roles.

The possible needs can be: to be supported in exploring own shame feelings derived from heterosexism, as well as internalized homophobia. Receive support in finding positive lesbian, gay community connections. It is particularly important for the person to know community resources.

Identity Acceptance

The Identity Acceptance stage means the person accepts themselves. “I will be okay.” The person attaches a positive connotation to their gay or lesbian identity and accepts rather than tolerates it. There is continuing and increased contact with the gay and lesbian culture. The task is to deal with inner tension of no longer subscribing to society’s norm, attempt to bring congruence between private and public view of self.

Possible responses can be: accepts gay or lesbian self-identification. May compartmentalize “gay life”. Maintain less and less contact with heterosexual community. Attempt to “fit in” and “not make waves” within the gay and lesbian community. Begin some selective disclosures of sexual identity. More social coming out; more comfortable being seen with groups of men or women that are identified as “gay”. More realistic evaluation of situation.

The possible needs can be: continue exploring grief and loss of heterosexual life expectation, continue exploring internalized homophobia (learned shame from heterosexist society). Find support in making decisions about where, when, and to whom to disclose.

Identity Pride

In the identity pride stage, while sometimes the coming out of the closet arrives, and the main thinking is “I’ve got to let people know who I am!”. The person divides the world into heterosexuals and homosexuals, and is immersed in gay and lesbian culture while minimizing contact with heterosexuals. Us-them quality to political/social viewpoint. The task is to deal with the incongruent views of heterosexuals.

Possible responses include: splits world into “gay” (good) and “straight” (bad)—experiences disclosure crises with heterosexuals as they are less willing to “blend in”—identify gay culture as sole source of support, acquiring all gay friends, business connections, social connections.

The possible needs can be: to receive support for exploring anger issues, to find support for exploring issues of heterosexism, to develop skills for coping with reactions and responses to disclosure to sexual identity, and to resist being defensive.

Identity Synthesis

The last stage in Cass’ model is identity synthesis: the person integrates their sexual identity with all other aspects of self, and sexual orientation becomes only one aspect of self rather than the entire identity.

The task is to integrate gay and lesbian identity so that instead of being the identity, it is an aspect of self.

Possible responses can be: continues to be angry at heterosexism, but with decreased intensity, or allows trust of others to increase and build. Gay and lesbian identity is integrated with all aspects of “self”. The person feels “all right” to move out into the community and not simply define space according to sexual orientation.

October 11, 2015 1

Building Bridges (overview)

In an attempt to bridge the gap between the LGBTQ community and faith communities, we are hosting a blog series aimed at helping faith communities grow in their understanding of an often misunderstood people group. The series will consist of 6 posts, many of which are informed by actual conversations with individuals within the LGBTQ community. Here’s what you can expect from this series:

Part 1: Definitions: If you’re anything like me you’re lost in LGBTQ lexicon. Let’s start by clarifying what is meant when certain words are used.

Part 2: Major Themes Among LGBTQ Students: We will hear from LGBTQ students on theme such as Family Rejection/Acceptance, Coming Out, LGBTQ-Related Stress, Intersections with other Identities, Trauma/Bullying, Suicide, Social Invisibility, and Substance Use.

Part 3: Personal Factors Related to Health/Wellness: What factors promote health/wellness and impede health/wellness.

Part 4: Systemic Factors Related to Heath/Wellness: What factors promote health/wellness and impede health/wellness.

Part 5: Strategic Recommendations: We will begin a dialogue among readers with the intention to problem solve strategic ideas for closing the gap between our LGBTQ brothers/sisters and the local faith communities.

Part 6: A Story of Bridge Building: A first-hand account of the impact of effective bridge building.

Online discourse is encouraged and we want to create space for a variety of perspectives to be communicated here. We will not tolerate hate speech or trolling. Comments are moderated for this reason. We wish this to be a safe place for all to join the conversation.

October 2, 2015 0

conversations on the fringe

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