Let´S Talk About Sexuality — the Explosive Power of Taboo Subjects

world student christian federation europe region ecumenical journal | issue 36 | 2017

Let´s Talk about Sexuality — The Explosive Power of Taboo Subjects “This issue of Mozaik follows the Study Session “Let´s talk about sexuality: The Explosive Power of Taboo Subjects” organised by WSCF – Europe and EYCE. The publication is funded with the support received from the Erasmus+ Programme of the European Commission, European Youth Foundation and the European Youth Centre of the Council of Europe. This publication reflects the views only of the author, and the donors cannot be held responsible for any use which may be made of the information contained therein.”

editor-in-chief James Jackson art editor Andrea Franić – Studio Idearium illustrators Esther Baird & Clare McCay address wscf Europe Piazza di Centa 9, 38122, Trento, Italy mozaik 36 I Heart Section I 1 Mozaik Editorial

Everybody has one, but nobody talks about it. Without it, In Mind we learn about scripture’s take on this topic, so cru- no one would exist. People disagree whether it’s a choice cial to our very existence. Does the Bible set out to prohibit or you’re born with it. And it can be dangerous enough to sexuality? This shibboleth issue is discussed by expert on warrant prohibition in many of the worlds’ countries. What lgbt issues Dr K. Renato Lings, who shares amazing insights is the answer to this mysterious riddle? Well, as you can on same-sex love in the Bible. Hadje Sadje asks wheth- probably guess from the cover, it’s sexuality. It is some- er women are empowered or denigrated by stories about thing which affects every person in the world, and yet it them in the Old Testament. Are they Texts of Terror or Liber- is rarely discussed openly, except with condemnation or ation? Reflecting on the Budapest conference, Hoi Tung Ng embarrassment. discusses whether transgender issues should be viewed as medical probles. And, reprinting an article from Mozaik 26, In this issue of Mozaik, we decided to follow wscf Europe’s we investigate one of the most taboo topics of all time: Un- lead and break the taboo. We will be discussing many is- derstanding the Mystery of Clerical Sexual Abuse. sues relating to sexuality. However, sexuality is not just something we experience; it is also something we study, I hope this issue raises, and answers, some questions in your and think about in relation to faith. For this reason, this mind, so that we can fully understand one of the mysteries 36th issue of Mozaik is divided into two sections: Heart and of our shared humanity: sex. Mind. Blessings, Heart is based on sharing our experiences of sexuality and faith; whether this relates to growing up as the trans child James Jackson of a minister and rediscovering your own faith, like in our spotlight article In or Out from trainee minister Alex Scott Mozaik Editor-in-Chief Young, or the shifting boundaries of modern relationships from Chaplaincy Assistant Ella Sibley in “This is my Part- — james jackson ner…” Knut Svihus shares his story of coming out…. as a Christian! Meanwhile Rob Howe and Pierre Thierry reflect James Jackson is a teacher, dj and editor based in Liverpool, uk. He has a Masters Degree in Religion on masculinity and gay sexuality, and Carla Grosch-Miller & Political Life, and enjoys travelling, food and music. shares a lesson from a conference from the Centre for the Study of Christianity and Sexuality. Mozaik 36

mozaik 36 I Heart Section I 5 mozaik 36 I Sexuality and Taboos I 6 “Sunday best” and every Sunday“Sunday afternoon,so Iamtold, I best”and every — alex scott clare - young — alexscott In or Out my story my ed that weareonajourney. Myjourneytowardsministry er. Ihave been transitioning fromfemaletowardsmalefor changed straightbackintomytrackiesassoonpossible. started about20yearsago.Igrewupasthechildofaminis- six yearsnow,and am a much moreconfident,happy, ca- swered easily:inorout? ago. Igrewupasthechild of aminister, Sunday andevery and began to train for ministry lastyear.and begantotrainforministry IbelieveinaGod ter, andknewhowtodressbehave exactlyasexpected. tions. There is a big question, though, that refuses to be an- that Iamcalled to leadbyfollowingandaskingques- transform individualsandcommunities. IbelieveinaChrist morning myparentshadtostrugglegetmeinto minds). IbelieveinaSpiritthat breathes intotheworldto pable humanbeing.Ihave alsobeenjourneyinginmyfaith, who livesoutGod’sWord ofjusticeandpeace,Ibelieve timewe open our eyes (andwho creates us anew every our My journeytowardstransitionalsostartedabout20years Fast forward20yearsandIaminadifferentplacealtogeth- Liminal, transformative andexciting areallwordsthat are used todescribetrainingforministry. We areoftenremind- mozaik 36 I Heart Section I 7 mozaik 36 I Sexuality and Taboos I 8 coming out —micro - aggressionscoming out world, totestifythetruth.Everyone who would befighting to keep mefrombeinghanded There arelotsofdifferentcoming outmomentsassome- Jesus answered, “You say thatIamaking. Jesus answered, “My kingdomisnotfromthisworld. (John 18:36 – 38 (John A lotoflesbianandgay peoplewillbeabletotellyouthe Pilate asked him, “What istruth?” Pilate asked him,“What For thisIwasborn,andfor this Icameinto the If my kingdomwere fromthisworld, my followers 1 AllBiblequotesnrsv one whoistransgender, andIbelievethat manyofthese ceived to be heterosexual. I am marrying thepersonwhoI ceived tobeheterosexual.Iammarrying story ofthefirsttimethey came out. After that, thereare story sion betweenexpressingourlove for — andcommitment a joyfulexperience.Andyet,for both ofusthereisthat ten- from here.” Pilateasked him,“Soyou areaking?” fullest identities. over totheJews. Butasit is,my kingdomisnot belongs tothetruthlistensmy voice.” to — one another, and not being able to visibly express our partner, forexample. For bisexualandtransgenderpeople, want tospendtherestofmylifewithnextweek.Itissuch with someoneoftheoppositegender, thenweare per- it isalittledifferent. Ifwe are — asIam — in arelationship lots oflittlecomingoutmoments,whenintroducinganew 1 ) 1 Coined byChesterM.Piercein1970 said that theywouldpray forme,andpromptlyleft.The ate moretraumathanalargerincident. Therewasthetime are, orleadto,microagressions.Amicroagression vate schoolforgirls — withoutthinking,andthestranger time whenIwenttogetmyhair cutandthebarbersaid peated smallorcasualdegradation whichbuildsuptocre- what schoolIhadgoneto.gave thetrueanswer — apri- when, in acasualconversation with a stranger, I wasasked 1 isare- only had urinals. Each of these moments was embarrass- that theywilleverstop. that theydidn’t cut girls’hair. ThetimewhenIhadtoask public situations. Thesemomentsstillhappen.Idon’t think wear away at myself - confidenceand make in menervous use theaccessibletoiletinatrainstation, wherethegents ing, awkward andslightlypainful.Eachhadthepotential to

mozaik 36 I Heart Section I 9 mozaik 36 I Sexuality and Taboos I 10 “partner Alex”.Theboxes wouldneedtobestoredinseparate These momentsexistinchurchlifetoo — momentswhere (John 10:10)(John I camethattheymay have life, andhave it abundantly. The thief comesonly tostealandkilldestroy. in — micro - identities living er would be “trans Alex”, another might be “musician Alex” or er wouldbe“transAlex”,anothermight“musicianAlex”or one at atimeandmake surethat Iamalways speakingthe all its fullness or abundance. Living abundantly means being all itsfullnessorabundance.Livingabundantlymeansbeing generous withourtruths,openidentitiesandchal- that wehave beengiven. truth topower, inlove,andwiththehopeofrenewal and meant whenhesaidthat hecamethat wemighthave lifein rooms, behindcloseddoors.Someofthemwouldhave to microagressions forhaving integrityandlivingouthistrue would meancomingout,ortotellalieandhidewhoIreal- I have todecidewhethertellthetruth,whendoingso Living in,ultimately, mightbetheanswerforsomepeople, Living in, though, threatens to split up my identity into little Living in,though,threatens tosplitupmyidentityintolittle kingdom buildinghereonearth. God’skingdomwillnotbe have apadlockon them.Idon’t thinkthat that iswhat Jesus built ifweareallhidinginboxes, tooscaredtousethetools but itisn’t forme.Ineedtotake eachcomingoutdecision boxes. Onebox would have thelabel“ChristianAlex”,anoth- identity. Iwonderiftheyaddedtothepainofcross. lenging withourwordsandactions. ly amforthesake ofaquietlife.Jesus alsosufferedalotof a queer calling? queer a The first ever service that Iledwasaboutlgbtqidentity. The firsteverservice My (Luke 4:18 – 19) to proclaimtheyear oftheLord’s favor.” to let theoppressedgofree, and recovery ofsight totheblind, He hassent metoproclaimrelease tothecaptives to bringgoodnewstothepoor. because hehasanointed me “The Spirit oftheLordisuponme, And Idobelievethat, asatransgenderChristian,Ihave community that I am called And yet, it is not onlythelgbtqcommunitythat I am called example of breaking chains and setting prisoners free. example ofbreakingchainsandsettingprisonersfree. of mytimeworkingwiththewealthy, theprivilegedand own uniqueidentitythat isGod – bornandhastransform- story hasopenedconversations upthat havestory brought hurt- are cisgender ative power. Ouridentitiesarewheremanyofourtoolsand gifts hide. 2 Whosegenderidentityisthesameastheir birth sex too. No, I don’t talk about being trans in all of the services too. No, Idon’t talkaboutbeing transinalloftheservices the elderly, andthepoor. Inalllikelihood Iwillspendalot to workwith.Ihave worked with thehomeless,sick, people of all sexualities and genders, including those who people ofallsexualitiesandgenders, includingthosewho It is only from a place of oppression that we can follow Jesus’ It isonlyfromaplaceofoppressionthat wecanfollowJesus’ been givenaprettyspecialsetoftools.Eachushasour ing people to God and brought hurtful people to their knees. ing peopletoGodandbroughthurtfultheirknees. 2 and heterosexual. My identity is part of that andheterosexual.Myidentityis partofthat

mozaik 36 I Heart Section I 11 mozaik 36 I Sexuality and Taboos I 12 Jesus. (Galatians 3:28) for allofyou are oneinChrist there isnolonger male andfemale; there isnolonger slave orfree, There isno longer Jew orGreek, in orin out? empathy and understanding for all people who have suffered a childofGod,Iknowwhosejudgementmatters, andI sinful thantheirs.Itconcernsmethat Imighthave trou- are, whofindlifecomplicated andconfusing,whosome- at thehandsofothers,whohave haddoubtsaboutwho they and outsideofthem.Similarly, Goddoesnotshapeourlives gender — male orfemale.Godcreated ascale — maleand gender, it isn’tchoice. God did notcreate a binary a binary frailty, butwhoknowsthat beingmyselfisnotwrong. female, livingtogetherinunity with allthat isin - between to thinkthat mycallingmightbeunderminedordenied nervous. However,nervous. Ican’t andwon’t besilent,or hide. As times falltotheirkneesindesperate prayers forhelp. want to stand before God as a whole person, a person of past, mypresentandfuture.Ithurtsworriesme So, what istheanswer, inorout?Theansweristhat, like I lead — frankly,rarethat Ido.do,however, itisvery have I amcalledasawholeperson — andthat includesmy ble findingachurch. Even writingthisarticlemakes me by thosewhothinkthat myidentityisinherentlymore integrity andofhonesty. Apersonwhoadmitsmysinand identity as someone who is transgender. It includes my into neat little binary decisions. Iwon’tinto neat beinorout,Iwill littlebinary

And I will be in when quietness is the right answer, when of these.AllSimplycalled. other humanbeingthat theyaregoodenoughinGod’seyes. stillness. Out orin? Trans orCis? Gay orstraight?No. None words wouldonlywound,whenthereistimeforpeaceand be both.Iwillspeakthetruthwhenitdogood — when it willhelptoundermineoppression,whenshowan- — alex scott clare-young clare-young — alexscott AlexScottClare-Young and enjoysreading,writingcatching Pokemon an ordinand.He ispassionate aboutsocial justice ministry inCambridge.He ismarriedtoJo, also ministry in hissparetime.He isa90skidafter all.

is currentlytrainingfor “This is my Partner…”“This ella sibley,— ella assistant ofroehampton,london university chaplain, Student sexuality and the redefinition the relationshipof and Student sexuality

mozaik 36 I Heart Section I 13 mozaik 36 I Sexuality and Taboos I 14 There areobviouspointsofagreementand At a party recentlyIgotchatting tosomeone andthen they esty, empowermentandloveat thecentre,astogetherthey experience leadsmetogivethis (not exhaustive) list:mar- choose thethirdoption.What arethemilestonesinare- of disagreement which I could comment on, but instead, I So far,observed. we can all agree; but there are some rela- defies definition,butisinstantlyrecognisableoncefeltor quoi” — the “spark” or“chemistry” — the electricitythat and milestonesofromanticrelationships arechangingcan said thesewords:“thisismypartner.” Onceuponatime shooting inOrlando,Florida istragicproofthat homopho- a heterosexual,cis-genderedmanandwomanexclusively. from atwenty-somethingmantoreferthewomanhe than threemonths.Therapiditywithwhichthegeography the restoftheirlifewith;butonthisoccasion,Iheardit tations areendlesslyandfiercelydebated. Therecentmass tionship characteristicsthat aredisagreed upon.The“cor- tionship should include respect, trust, affection, good com- there aresomethingswecanallagreeon;a“healthy”rela- people to describe the person they were intending to spend the belief that the “correct” formof romance is between rewrite theroad-map. was romanticallyinvolvedwith — they’dbeentogetherless nances,” movingintogether, fallinginlove,having children, riage orcivilpartnership,engagement, sex,“mergingfi- rect” gendersofpartnersandtheirrespectivesexualorien- munication, mutualappreciation andacertain“Je nesais I couldreasonablyhave expectedtomeettheirworkcol- Romantic relationships come in all shapes and sizes, but has openedmyeyestothegeneration whoareputtinghon- bia isstillrife.This,ofcourse,anextremeexample;butit is stillquitecommontohold,orencounterotherswho leave manyfeelingconfusedandevenworried,butmywork league; later thistermbegantobeusedbylesbianandgay lationship? Myconversations withstudentsandmyown — I couldn’t reallyknowsomeoneuntilthen!” “I wouldn’t even call it a relationship unless I thought I was nothingwrongwithhaving sexbeforebeinginan“of“There’s - someonebeforelivingwiththem “I couldn’t possiblymarry “going public”andexclusivity. Most wouldagreethat these ficial’ relationship with someone — it can just be about fun.” ficial’ relationship withsomeone — it canjustbeaboutfun.” er wanttogetmarried,students whowon’t have sexbe- experience. TheUniversity ofRoehampton isinSouth-West disagreement that ischangingtheway youngpeopleare of arelationship fromyou. one andaskthemtoarrangethosemilestonesintothe sex — much ofthisisduetothe expectations theyformed son — this is my “third option,” the non-obvious point of as children, by observing thosearoundthem. as children,byobserving good friendsvehementlyarguinginChapelrecently. fore marriageandlotswhowon’t have marriagebefore fair amountofthevariation inopinion. I’vemetstudents for one,consideredtaboobyanother, andidioticbya third? forming relationships. Asanexample, pleasedofindsome- tries – the hugemixofculturalbackgroundsaccountsfora they will have a different ideaof the “normal” progression time-line ofarelationship — I canalmostguaranteethat the dynamic of the relationship. I have tried to deliberately tion orsubtractionofanyonethesesignificantlychanges So whyistheresuchdisagreement?Whywhat’s normal who areexpectingarrangedmarriages, studentswho nev- It’s amassivequestion,butIcanofferfewideasfrommy represent differentlevelsinarelationship — that theaddi- London andhasstudentsfromover140differentcoun- issuethat Ifoundagroupof Indeed, itwasoverthisvery in lovewiththem.” list theseinanon-chronologicalorder, goodrea- forvery mozaik 36 I Heart Section I 15 mozaik 36 I Sexuality and Taboos I 16 The othermajortrendsplay outonamuchwiderfieldand A finalconsideration worthmentioningisoneIseefirst- ening of “adolescence” have all led to changingpatterns of expectancy, moretimespentineducation andthelength- over longerspansoftime — theinventionhormonal opinion onphysicalrelationships beforemarriage.Clearly as avirginandthereafterrefrainfromsexbeforemarriage. a certaindenomination ofChristianity, reclaimanidentity these arenotissuesofupbringing,butinsteadborna to recognise this as separate from culture or upbringing. I’ve relationship. prayer, believedthat Godwasleadinghim tochangehis met “born-againvirgins” — thosewho,uponconvertingto I alsospoke toastudentearlierthisyear, who,aftermuch Religion also, of course, plays a large part, and it’s important hand in London — the cost of housing. It may sound trivial, birth control, the empowerment of women, extended life but withaverage rentinLondonbeingoverdoublethena- living faith. “do untoothersasyouwouldhave themdountoyou.”My The studentsarguinginchapelovertherelationship each other’s. conversation wasthevehemencewithwhichtheyheldto couple beingrepeatedly asked “so whenareyoutwogo- cussion — who amongushasn’t beensurprisedbyan son, anditisbecomingmorecommontolivewithsomeone a different “golden rule,”onethat, onthesurface,seems for yearsbeforemarriage. their beliefs,contrastedwiththeacceptance they had for tional average, itisaprimeconsideration forthosemov- pregnancy announcement, or the sight of one half of a road-map willnotbethefirst,norlast,tohave thisdis- many studentsrushintolivingwithapartnerforthisrea- work withsecularstudentshasledmetobelievetheyhave unexpected house-warminginvitation, anunlooked-for Jesus gave thecommandmentto“lovethyneighbour”or ing tofinallytietheknot?”Butwhat struckmeabouttheir ing out ofuniversityhalls and intothe private market. Isee “do noharm” willallowyoutowalkby. Andthisexample The merits of Jesus’ way over the seculargolden rule are And it’sparticularlyontheissueofsexualitythat thetwo of mysecularstudentshave lostpatience with“lovethy ceived as trying tomeddle intheprivate livesofothers ceived astrying obvious whenitcomestomostinjustices — ifyoupassa dents have lostpatience withJesus’ commandment — they approaches grate on one another — Christians are per- sexuality. sounds somethinglike: “ifyou’re happy, andyou’renot give adviceonrelationships andsexuality. Hence many almost identical.Itcanbebasicallysummedupas“do good intheworld,andafew ludicrous examplesshould to feeditsomeonewho’s gluten-intolerant;Ithorough- the onlypersonyou’reresponsibleforisyourself. things that Idesireformyself,probablywouldn’t domuch prove this.Myfavourite foodispasta,butIshouldn’t try neighbour” — believing itleadstointolerance. perfect mantra for our increasingly individualised society; neighbour” forcesustoberesponsibleforoneanother, to when theymake to moraljudgements,orevensimplytry no harm,”butImoreoftenhearacolloquialversionthat In actuality, these statements are hugely different; one is But doinguntoothersasyouwouldhave themdountoyou has tobeginwithsympathy. If Iliterally gave othersthe highlights amajordifferenceintheapproaches.“Lovethy harm toothers.Perhapscontroversially, manyofmystu- hurting anyone,thenthat’s fine.” become brothers and sisters. Whereas “do no harm” is the beggar onthestreetwithmantra“lovethyneighbour” believe itleadstointolerance,particularlyaroundissuesof based upondoinggoodforothers,theotherno in yourhead,youmay wellstoptogivemoney;meanwhile ly dislike goingtothegym,butthat doesn’t meanIshould “bouncing ideas”withacolleague.But,mostobviously, this There is a way to do good when listening and advising on And Ibelievewecandothiswhilemaintaininganauthen- finding thespark,allwhilepointing totheGodwhois first relationship, becausehelovedusfirst,evenbeforeour entation, orcohabitation. We mustbeopentoothersusing definition canbeapplied toourrelationship withGod — our doesn’t simply cover the necessary qualitiesofromance, doesn’t simplycoverthenecessary different road-maps,aslongtheyhave ahealthyrelation- dents islisteningtothemtalkaboutnavigating romantic others onadeeperlevel.Most ofmypastoralworkwithstu- source ofallthese. students, thesearethethingsIfocuson — itdoesn’t matter ship withthepartnerwhomtheysharejourney. ships comeinallshapesandsizes,buttherearesomethings secular world,becauseifwegetitright,canengagewith selves intheshoesofanother — “ifIwasthem,what would start closing them down. Instead, we must each put our- area oftheirlivesandhave theopportunitytobeaforcefor and itactuallytakes usbacktothestart.Romantic relation- good there. tening andadvisingotherswecan encouragelove,trustand tical senseofhumourbestfriends,orthecreativity in to afriend,sibling,evencolleague.Even chemistry, which tic Christianidentity, becausethat list(respect, trust,etc.) preciation andacertain“Je nesaisquoi.”Inmyworkwith respect, trust,affection,goodcommunication, mutualap- relationships — it’s ahugeprivilegetobeallowedintothis relationships that doesn’t involvemeddlingormoralising, where, becausethat sparkcantake otherforms;theiden- what myopinionsareonsexbeforemarriage,orsexualori- we can all agree on; a “healthy” relationship should include we canallagreeon;a“healthy”relationship shouldinclude I want?”Andit’sherethat Jesus’ advicetrumpsthat ofthe birth. Arelationship withthesparkoflivingfaith.Whenlis- but ofallrelationships. We caneasilyapplythosequalities is oftenthoughtofasasexualenergy, canbeappliedelse-

mozaik 36 I Heart Section I 17 mozaik 36 I Sexuality and Taboos I 18 — knutnatskår svihus Forever walking walking Forever Christian andgay. Eachday Istartbyputting anecklace Oh, you were thinking aboutme being gay? Well I am gay, of thecloseteachtimeyoumake anewfriend,business can believeinsomethingthat causes distressandagonyfor cially difficulttoseewhat Iam,butstill have totellpeople so manyofmy“own” people. day,strengthens meevery butmybeliefalsomakes an and very oftendefendmy position. and very versity, andinthelinewhenwaitingformyturntobuya female friendismywife,whenshe infactismoreinterested you have todoit;youhave toshare aprivate detailofyour to date themall.Inodandcoughsomethingconfirming When I go to a church service onSunday IgetaskedWhen Igotoachurchservice ifmy partner, or colleague? As the slogan pictures it: it does get personal lifewithnewpeople.Ishowthesigns,itisn’t espe- with asilvercrossaroundmyneck.Godismeand Have youeverthoughtabouthowitistoalways comeout out of the closet believe insomethingsounbelievable.PeopleaskmewhyI beer at myregularbar. Somany people askmewhyIcan beautiful thegirlsinroomare, andthat theywouldlike but Iwasthinkingmoreaboutthefactthat Iambotha better, and simpler, each time you do it. At the same time in theirwivesthanme.The guys arecommentinghow interesting conversation bothat myworkplace,at myuni- each other in our everyday life. each otherinoureveryday of ustolivealifeinrespectandlove,whoagreedis- of religious belief so religious conservative voices will be of religiousbeliefso religious conservative of a debate generates a larger amount of revenue through should becauseIamafraidtobeshutdown,eventhough silenced. We alsohearthosewhowantqueerpeopletore- silence usuallyspreadsasfastthecommoncold.“Soyou agree. Thepublicdebate shapeshowweactandreactto about thevastmajorityinmiddle.Thosewhowantall am afraidtoshowmywholepersonalityjustsothat Idonot a defensive position. I donotexpress my faithin the way I advertising We hearaboutthosewhowillabolishallforms are gay, andaChristian?” Yes Iam.“You like menmorethan voices that tellsmethat mylifeisasinandthat mylove vate orpersonalaspectofyourlife.Sexualityontheother you like women?” Yes Ido.“ButyousaidareaChristian, to anothermanisanabomination. Iimmediately gointo the voicesofmostpolarizedsides.Thesides When I findmyself ina newChristiancommunity Ibring tions with other individuals identifying aslgbtqi-persons tions withotherindividualsidentifying that way itisalsomuch moreacceptedinmanyways than through romanticexpressions between twopersons.In the relations betweenthestate andthechurch,Norway pent andbesaved fromthefireofhell. little We hearvery need tocomeoutoftheclosetonemoretime. with methethoughtsofmostextremevoices.The In thepublicdebate itisinteresting for themediatopublish I managetorevealmytrueidentitybyamistake andthe tofindadifferenttopictalkabout.Quiteoften while Itry religious belief.WhenIendup in discussionsorconversa- Even thoughthe Norwegian parliamentonlyjustdivided know that Iwillprobablyneverexperience suchareaction.I hand isalsosomethingpersonal, butitismuchmoreshown isn’t that acontradiction?” No itisn’t at all. is asecularcountry. Religious beliefisthoughttobeapri- They especially react when I say that I am the leader of a first thoughtisthat Imustbestupid andignorantperson.I do understandthem;what hasChristianity doneforthem opinions, but I feel when I’m in those situations that their of prejudicedthoughts.Ithought weweregoingtobea student Christianorganisation (Bergen KristeligeStudent- seminar “Let’stalkaboutsexuality” bythewscfandeyce. I gitimize oppressionofthem.Imustbealesserpersonthan very dividedgroupwiththe“equalityvery heroes” from Scandi- forbund). Iusuallydon’t wanttoassume other people’s the thingthey most often react toisthat I’ma Christian. them tohave chosen suchapath formylife. navia and the conservative rest.Ithought weweregoingto navia andtheconservative went to Budapest with no expectations and a large amount Recently Iwasfortunate tohave theopportunitytojoin the be thespittingimageofpolarized debate inthemedia. lately? Ithasgiventhemagonyand ithasbeenusedtole-

mozaik 36 I Heart Section I 19 mozaik 36 I Sexuality and Taboos I 20 of the people we meet every day thanmeetstheeye. of thepeoplewemeetevery curious. Curiosity istheessenceofwhat Ilearnedmoreabout ered onlybycuriosity. Italsomademeashamed.How hadI discussions andconversations that lastedforhourspow- that willchallengetheway wejudgewhat isgoodandbad. that wemeeteachotherwithfear. Fear forsomethingthat the situations Ihave describedearlierinthistext.Ilearned more knowledge and to gain more knowledge we need to be more knowledgeandtogainweneedbe will ruinourunderstandingofworld.Fear forsomething Fear isbasedoninsecurity. We battle insecuritybyobtaining During theweekinBudapestIlearnedwhat iswrongwith In factIexperiencedoneofthemostpowerfulweeksinmy become thestereotypeofwhat Iamscaredofmyself? in Budapest. I learned that there are so much more about all in Budapest.Ilearnedthat therearesomuchmoreaboutall life. Adiversemixofpeoplefromallovertheworld.We had experience thoseImeetaswholehumanbeingswithmore curiosity and put away your fears and prejudices. It could of lifecouldbeinspiringtome. discover amazingaspectsoflifejustbybeingopenminded sister offaithIshouldlowermyguardandembracewho among ourfriendsandothersthat wemeet.Embracethe am asaperson.Ishouldalsoembracetheirdiversityandtry and interestedinthelifewelive. am onlypassionately curious.”. Like Einstein we couldalso to learnmoreabouthowtheirlivesareandway than just the superficial way of appearance. We are much to to churchIshouldusemycuriosityglasses.try make mycontinuouswalkoutofthe closetmoreenjoya- my queer brothers and sisters and when I meet a brother or more than what we show to each other. When I am meeting I learnedthat when I meet otherlgbtqi-people or when I go By leadingasgoodexampleswecouldmake adifference ble. AsAlbertEinsteinoncesaid“Ihave nospecialtalents.I — knutnatskår svihus christian, nothingmore,less.Uses the scmswarmchapelasabrewery. the scminBergen – Norway. Identifies asa Studying comparative politics,leading

“pastoral encounter” “pastoral “pastoral encounter”: “Gender andSexualityinthePastoral Encounter”, inwhichthree panellistseachcon- carla grosch-miller — carla A lesson life from areal At theCSCS“Embodied Ministry”conference, thefinalplenarysessiondealtwith The word“encounter” isprovocative. Itsuggests the possibilitythat wewill change eachother, that ourconversation willbeconverting. tributed ashortpersonalperspective. Rev Carla Grosch – Miller focused onthewords, that movethebodyofChristtowardsgreater wholeness. toral encountersisinenablinga personal encounter toimpactthelargersetting touch ongenderandsexuality, andthentellastory. Myparticularinterestinpas- I wanttotake noteoftheopportunitiesinherentinpastoralencounters that july 13,2014 adminleave acomment in which we operate, perhaps to stimulate other encounters and conversations

mozaik 36 I Heart Section I 21 mozaik 36 I Sexuality and Taboos I 22 · Constructively engageallthesourcesoftheology – scripture,tradition,reason, experience · Equip andenabletherightresponseforperson situation · Affirm aperson’s realityand make thespaceforthemtoworkwith it · Surfacethefeelingsandtruths inthesituation

Opportunities inPastoralEncounters: a story: a The first day had ended with a strong statement bya par- At breakfast “Michael” approached me. “I’m really angry At breakfast“Michael”approachedme.“I’mreallyangry ence withanotherman,wasfullofself-loathing. Michael of theday’s class.He said“Yes.” story: the story ofayoung man active in church struggling the story story: about howtheclassendedyesterday. all I’vebeenangry as wedisbanded. and confessedhisstruggle.Thepastorpromptlyremoved topic. As I tossed and turned that night,I wondered how, in ticulate adifferentview.Aheavy silencehungoverthe class ticipant that sexbelongedonlyinmarriage,God-ordained that intimeblossomedintoavocation forministry. Iasked tinued towrestleissuesofsexandfaith.He cametoaccept night. Ifeltlike Iwasbeingtoldthat IwasnotaChristian,” primarily thosewhokept totheparty line. my striving to make the space safe for all, I had empowered It wasthebeginningofsecondday. Ihadn’t sleptwell. we couldteacheachotherasexploredthissensitive I hadlabouredtomake thespacesafe andopen.Thepartic with his sexuality who,whenhe had hisfirstsexualexperi- him if he would be willing simply to tell his story at thestart him ifhewouldbewillingsimplytotellhisstory his sexuality and discoveredarenewed deepened faith him from all church responsibilities. Michael left and con- knew andwhat histraditiontaught. He wenttohispastor he couldn’t bearthedissonancebetweenwhat hisheart he said.“Canyousay more?”, Iasked. He thentoldmehis between onemanandwoman.No onehadrisentoar- became stridentinhis opposition tohomosexuality, until ipants helddiversetheologicalviewpoints;Ihadhopedthat -

mozaik 36 I Heart Section I 23 I began the class (after psalm and prayer) with a statement subject. (Indeed, the two most vocal protagonists of that that at the conclusion of class the previous day, we had view approached Michael during the tea break to speak heard a strong articulation of a scriptural and traditional with him.) The remainder of the course was marked by view of the place of sex in human life and asked if there were great sensitivity, which enabled others later to speak open- any other viewpoints, perhaps drawing on other sources of ly about struggles with internet pornography. theology. Michael raised his hand and told his story. Michael later described the experience of the first day as The impact of the story was to transform the space, open- extremely painful, triggering all the hurtful, destructive, ing and warming it. Some thanked him for his courage. unloving things he had heard as a young man. He knew People who held the heterosexual marriage only viewpoint he either had to live with the anger and survive the rest acknowledged that, while their opinions were strong, there of the course or say something. He would have wanted to was a need for pastoral sensitivity when dealing with this say something judgmental and angry, engaging with the is- Sexuality and Taboos I 24 mozaik 36 I Sexuality and Taboos “The bestthing”,Michaelsaid,“wasthespiritofgenerosity,“The Taken from http://christianityandsexuality.org/?p=1821. A longerreflection onthepastoral encounter occurs inanar

2014 july 1014:45 course……the Holy Spiritwasdefinitelythere.” openness and honesty –real listening to each other– treat- once hebegan,theatmosphere intheroomchanged.He of theology. offer itinthestructureofaconversation aboutthesources didn’t seemfair”.Butthat secondmorning,hefeltcould changing thediscoursetoadifferent,emotionallevelwhich one because “it would have felt like I was playing the victim, smiles, tears. He immediately feltrelief – having saidall that sue theologically, butwithmyencouragementdecidedhe arm aroundhimwhenhefinished. got visualcluesofsupportaroundtheroom:thumbsup, the journalTheology&Sexuality, Volume 20,number3(2014). ticle titled‘GenderandSexualityinthePastoral Encounter’ in the hurdlesoffear, doubtandhurt….‘Hearing’each other thought “Oh my God, what am Iaboutto do?” He knew that When heopenedhismouthtospeakthegroup, next tohim,whowastheologicallymoretraditional,puthis people wouldseehiminadifferentlightforeverafter. But was onhisheart,notrepressingorbottlinganger. Theman would justtellhisstory. He couldn’t have donethat onday into speech’[1] summedupthewholeexperienceof ing eachotherassistersandbrothers,oncewegotover — carla a.grosch-miller — carla colleges. SheistheauthorofPsalmsRedux: Poems and Prayers, Press. available fromCanterbury ministry short courses for various ministry training shortcoursesforvariousministry ministry theological educator specialising insexand Revd DrCarlaA.Grosch-Miller isaministerand

mozaik 36 I Heart Section I 25 mozaik 36 I Sexuality and Taboos I 26 — robhowe Masculinity The flawless physiqueexposestheflaws oftheperson.An The humanforminitspeakstate hasbeenappreciated On the one hand I rate these guys. Committed, they’ve ex erted sustainedefforttoachievesuchaphysique.Andthey over thecenturies.Michelangelo’s David demonstrates obviously valuetheirhealthandwellbeing.Butwhydothey accomplishment ofmasculinity, absentofwhat masculinity and sotheyappropriate theimageofpeakstate andbas- go tosuchextremes? formed muscles,builtbysupplements andshakes. the worked bodyisabeautifulobject. Butconfusionofthe tardise it. they understandmasculinitytobedefinedbyphysicality masculine canbeseenintheindividualswhosportgrossly whenever Iseeabloke wearingatight, huggingshirt,bear- Buff menarecaricatures ofwhat manhoodis.OrsoIthink I think they do it because they’ve lost their minds. Rather, Is ittoexhibittheirvirility?Orperhapsthey’reinsecure? ing hisrippedarmsandbulgingpecs. is. It’simpossibletodefinemasculinity throughphysicality. -

mozaik 36 I Heart Section I 27 mozaik 36 I Sexuality and Taboos I 28 The caricatured maleisaphysicalrepresentation ofwhat Our psychologyismanipulated bymarketers whoknowwe cuses inequality. others. Thisiswhyculturesaturated withdigitallyen- self out in the mirror too. But I understand masculinity is an amongst aglobalisedpopulace. are strongpossibilitiestherecouldbemore. (consumers) willfeelcompelled to copythebehaviour of to emerge as citizens it is necessary toresist. to emergeascitizensitisnecessary roles foruswithinsociety. Masculinityisalabelwhichex media isatoolusedbyhegemonytoperpetuate anxiety what weare.WithintheneoliberalparadigmIsuggest we thinkshouldbe,rather thanembracingwhoand It hasbeenproventhereareninevariations ofsexandthere Not saying Idon’t workout,becauseIdo.Andcheckmy- hanced images.Anxietyisbredbyasenseofdeficiency. But idea andnotaTruth. Masculinityisconstructedtodefine — robhowe change asthechallengeofourtimeweare transformational potential.Recognising climate Rob Howe believesthestorieswetellhold in need of telling a new story toliveby.in needoftellinganewstory - mozaik 36 I Heart Section I 29 mozaik 36 I Sexuality and Taboos I 30 — pierrethierry Is Love Dirty? And youwereexcited totry,andIwasexcited totry,so inthis Our bodiesclose,speakinginhushedvoices,wesharedthat first every kindofloveandcareattention whenweexperienceit. every experience anditwasmagnificientgloriousintimate. exciting toyou,andthat wasexciting tome. shared joy, wetried.Iletyoumove, taking meslowlyinyou,and that we must apply your commandments in every aspectofourlife. that wemustapplyyourcommandmentsinevery Holy Spirit,pleaseneverletanyoneconvinceusthat sex isnot Father, Ithankyoufortellingusthat sexhasapurpose,that it Jesus Christ,youbecamefleshandlivedamongus. You remindedus beautiful andholy. Help usbecaringandrespectfullovers. is very wellwithinyouplans forushumans,that weshouldapply is very it wasalltenderness.AndthenIstartedtomove,andthat was — pierrethierry teaches humanandprogramminglanguages and, in Pierre isawebdevelopperandtheologystudent. He his sparetime,writesaboutethicsandtheBible.

mozaik 36 I Heart Section I 31 mozaik 36 I Sexuality and Taboos I 32 section 2 Mind

Homosexuality and the Bible | Dr K. Renato Lings | 35

Texts of Oppression or Liberation? | Hadje Cresencio Sadje | 41

Understanding the Mystery of Clerical Sexual Abuse | Martin Weber, D.Min. | 51

Demedicalizing Transgender? | Hoi Tung Ng | 55

La Sexualite & Hermaphrodite | Melissa | 59 mozaik 36 I Sexuality and Taboos I 34 — drk.renato lings Biblical Texts Biblical Exploring

homosexuality and the bible: the and homosexuality Some Amazing Some Amazing introduction es: (1) the condemnatory texts and (2)storiesofsame - sex es: (1)thecondemnatory same - sex relationships, callingthem “sinful”. Theologians secute lesbian,gay, and bisexualpersons(lgb). a number of reasons, they should be approached separately. taken out of context, which has led them to exclude or per- In thisarticleIbrieflydiscusstwo typesofbiblicalpassag- For centuries,Christiantraditionhas condemned intimate Each textisunique,andsomecontain amazingstories. have basedtheir negative attitudes onafewBibleverses love. Both groups are important but also very different. For love. Bothgroupsareimportant butalsovery

mozaik 36 I Mind Section I 35 mozaik 36 I Sexuality and Taboos I 36 a) the old testament old the a) 1. condemnatory texts of Gomorrah”, saying in1:17,“Cease todoevil,learn good. Seekjustice,rescuetheoppressed, defendtheorphan, years, theologianshave discussedit.Theoriginalversion plead forthewidow”.Isaiahclearly associates thenames Sodom andGomorrahinGenesis18 – 19.For morethan2000 ry. Isaiah 1:10addressesthe“rulersofSodom” and “people was writtenin Hebrew centuriesbeforetheBabylonianex In theOldTestament, of afamouspassageisthestory ile (sixth b.c.e .). TheOldTestament century prophets,who lived before,duringandafterthe exile,interpretedthesto- - of being“morecorruptthanSodom” andof“committing of SodomandGomorrahwithgrosssocialinjustice.For aliens. In Genesis 19:9, the mistreated resident alien is Abra- (22:21 – 24; 23:9)explainsthat thepoor includedresident the ancientworld(third b.c.e.),theso - calledHel- century the Hebrew prophets, thetransgressionsofSodomwere When AlexandertheGreat conqueredlargeterritoriesin more sinsthanSodomeverdid”(16:47 – 48).Accordingto home, forcinghimandhisfamily toflee. ham’s nephew Lot.ThemenofSodomphysicallyattack his his part, the prophet Ezekiel accuses his native Jerusalem idolatry andmistreatment ofthepoor.idolatry ThebookofExodus lenistic periodbegan.Greekbecame thedominantlan- The other famous condemnatory textintheOldTestamentThe otherfamouscondemnatory According toJewish philosopherPhiloofAlexandria(first Christianity officiallyviewedthesinofSodomandGomor- Gomorrah arose.Somecommentators regardedthesecities ever, thisisapoortranslation. Theoriginaldoesnothave of awoman”. Note that theHebrew wordishshah,“woman”, century century ously protestedagainstsocial injustice committed against cred laws ofhospitality. A thirdgroupproposestoreadthe have manycountriesdecriminalizedsame - sex century says, “Withamaleyoushallnotliedownthelyings - down soon different interpretations of the story of Sodom and soon different interpretations of the story as “Withamanyoushallnotlie aswithawoman”. How- inaccordancewiththe Hebrew prophets,whovigor- story scholars today, ofSodomsays nothingaboutlov- thestory as placesof“inhospitality”,andothersspoke of“illicitsex”. guage, andtheofficialBibleofearlyChristianitywasaGreek version oftheOldTestament calledtheSeptuagint.Very fathers acceptedPhilo’s approach.DuringtheMiddleAges, the words“man” and“as with”. TheHebrew textliterally the poorandvulnerable,includingresidentaliens. the twovisitors,isequalto“attempted gangrape”. Others, the coloniesoverseas,sodomybecameacrime. tween twowomen.ThroughouttheWestern world,andin the thirteenthcentury,thistermalso included intimacybe- penalty). Many Bible versions present this very shortverse penalty). ManyBibleversionspresent thisvery rah assexbetweenmales.Intheeleventhcentury,Ital- men having sexwithadolescentboys.TheChristianchurch In 1869, theword “homosexuality” was coined. Gradually however, suggestthat theSodomitesareviolating thesa- is Leviticus18:22(amplified in20:13toincludethe death in Genesis19:5,wherethemenofSodomwantto“know” ing same - sexrelationships. Someargue that what happens intimacy whileothercountriesrefusetodoso.For most it replacedsodomy. However, onlyinthelate twentieth ian monkPeterDamiancoinedtheword“sodomy”. From c.e.), thesin of Sodomwas“pederasty”,i.e. adult “male homosexuality”to“anal penetration” and“gender 18, theapostlepaintsanunflattering pictureofidolatrous This ispatently wrongbecause“homosexual”and“hetero- b) the new testament b) new the exist. Theyrangealltheway from“homosexuality”and confusion”. Inrecentyears,severalscholarshave suggested cluding theobscureGreektermarsenokoitai. Aliteraltrans- dedicated tovariousdeities.TheChristian communitythere sometimes means“wife”. Incurrentacademicliterature, at strict socialhierarchy. Inshort,nooneknowsexactlywho societies, thelaw establishes equalitybetweenconsenting sexual” aremodernwordsunmatched inancientlanguages. siderable debate. Therefore,Bibletranslators shouldhandle adults. Inantiquity, allrelationships tookplace within a ground and others were “gentiles”, i.e. people raised within verse withinitscontext. tween males”orperhaps“incestwithyourfather’s wife”. A that Lev 18:22 may be addressing the issue of “incest be- to the homosexuality/Bible debate (see below). From verse the arsenokoitai were.Amongbiblical scholars,thereiscon- this textwithcareandavoid jumpingtoconclusions. Some Bibleversionsofferthemistranslation “homosexuals”. pagan religions.Aparticularpassage inRomans 1iscentral people wholivedinthepast,long beforePaulwasborn. In theNew Testament, afewhotlydebated textsarefound In addition, “homosexuals” includes women, and arseno- In Paul’sday, thecityofRome hadmorethan400temples In 1:26thetextspeaksof“their” women,i.e.femaleswho koitai referstoagroupofmalepersons. Intoday’s Western inthians 6:9 – 10.Here theapostlelistsanumberofvices,in- in thelettersofapostlePaul.Onesuchpassageis1 Cor- included two groups of converts. Some had a Jewish back lot more research is needed to clarify themeaningofthis lot moreresearchisneededtoclarify least sixteendifferentinterpretations ofthisobscureverse lation wouldbe“male - liers”,“male - beds”,or“bed - males”. -

mozaik 36 I Mind Section I 37 mozaik 36 I Sexuality and Taboos I 38 The bookofRuth describestwowidowswho,againstall The Bible contains several stories of same - sexrelation - The men in 1:27 clearly participated in sexual orgies with Although theyhave always beenpartofthebiblicalcanon, b. same - sex love same - sex b. odds, stick together for life. Naomi, an Israelite from Beth- comes clearfromherstatement inRuth 1:16:“Whereyou other words,Ruth commitsherselfforlife.This alsobe- daughter - in - law, decidestogowithher, leaving everything described as“evil, boastful,andheartless”(1:28–32).Clearly chus (god of wine) or the goddess Cybele. These people are other males,possiblyassociated with thetemplesofBac shall leave hisfather and motherandclingtohiswife”. In she returnstohernative Bethlehem.Ruth, herMoabite ships. Theymay ormay nothave hadasexualcomponent. and twoareintheNew Testament. sex “against nature” meant “notusingthewoman’s vagina”. acts “against nature”. According toearlyChristianinter- go, Iwillgo.Whereyoulive, live.Your people shallbe growing numberofscholarshave pointedoutthat thebib- for alongtimetheologianshave beenloath toengagewith tian communityinRome (cf. chapters2,8,11,and14 – 16). these textsinanymeaningfulway. Inrecentdecades,a the mainissueinthischapterisidolatry. At nopointdoes trate themanally. InantiquityandtheMiddle Ages,having respectable. Two storiesareincludedintheOldTestament preters, thismeantthat theywerelettingthemenpene- Moab. Following thedeath ofher husband andtwosons, Paul refer to relationships among Christians. He wrote this behind. The narrator explains that Ruth clung to Naomi, us- belonged totheidolatrous men.Thesewomencommitted ing thesameverbdavaq fromGenesis2:24,where “a man lehem, spends years living in the neighbouring country of lehem, spends years living in the neighbouring country lical narrators presentsuchrelationships aslegitimate and letter toresolveconflictswithinthenewlyfoundedChris- - The situation isunusualforseveral reasons. InancientPal- oftwoyoungmen The booksofSamuelcontainthestory A particular story intheNew TestamentA particularstory occursintwover- expendable. Manymasterstreated theirslaves withcon- estine therewasanabundanceofslaves, whichmadethem eral occasions.Jonathan, however, remainsfaithfultoDavid. composes anelegy, saying (2Sam1:26),“MybrotherJona- of KingSaul,whileDavid isa young shepherdboy. Soon speaking tothelatter about“yourdaughter - in - law, who sions. OneisinthegospelofMatthew (Mt8)andtheother approaches Jesus requesting healingforhisdearslave boy. after theymeet(1Sam18), Jonathan fallsinlovewithDa- gards David as a dangerous rival and tries to kill him on sev- (20:42). Following Jonathan’s death onthebattlefield, David vid andformsalifelongbondwithhim.InitiallySaulloves this extraordinary offer and the twowomentravel to Beth- this extraordinary than, very pleasant were you to me. Yourthan, very love to me was to eachother, theyinvoke thenameofyhwh,GodIsrael tempt andbrutality. Furthermore, fora itwasextraordinary to save thelifeofthisslave showsthat theofficerwasvery Whenever he and David meet to renew their commitment mensely successful,Saulbecomesjealousandbitter. He re- my people, and your Godshall be my God”. Naomiaccepts must have hadaspecialmotivation forhumblinghimself named David andJonathan. Thelatter isthegrown - upson wonderful, surpassingtheloveofwomen”. Roman inapositionofpowerto approachapoor, nomadic David, buthisfeelingschangelater. AsDavid becomesim- Ruth becomesthegreat - grandmother ofKingDavid (4:22). Jewish preacher(Jesus) forhelp. Therefore, thecenturion heal theyoungman.Thefactthat hewentoutofhisway before Jesus. Apparentlynolocalphysicianhadbeenableto in Luke officer, (Lk 7). A military possibly a Roman centurion, loves you”,and“she ismoretoyouthansevensons”(4:15). local womencelebrate Ruth’s relationship withNaomi, well.The lehem. Thecommunityreceivesthecouplevery “slave” and“boy”,theoriginaltextdiscreetlyindicates that other name. In John 11:3, the two sisters Martha and Mary other name.InJohn 11:3,thetwosistersMarthaandMary send amessagetoJesus askinghimtocometheirhome at oncebecause“theoneyouloveisill”.Thisareference acceptable in the Greco - Roman world. Significantly, Jesus granted theofficer’srequestandhighlycommendedhim fond of him. As it alternates between the Greek words for for hisfaith. tends tobe“John, ofcourse”. For centuries,churchtradition the twomenmay have hadanintimate sexualrelationship Who isthebeloveddisciple? Inmostcircles,theanswer where “boy”referstotheyoungerpart.Thiswassocially has taughtthis. However, thegospeltextitselfsuggestsan- “the one whom Jesus loved” reclining at the table next to 19, 20, and 21. Although the gospel writer does not clarify 19, 20,and21.Althoughthegospelwriterdoesnotclarify Greek texthighlightsthetenderness,intimacyandstrong ciplecould wellbethesameperson.At anyrate, theoriginal a numberofcrucialoccasions,includingthefinalchapters view, butinsteadanunnamedbeloveddiscipleispresenton table with Jesus and his disciples. In 13:23 the text mentions those presentexclaim, “Seehowhelovedhim”. Following to theirbrotherLazarus,whodiesshortlyafterwards.When this point,itwouldseemthat Lazarusandthebeloveddis- Jesus finallyarrivesandweepsoutsideLazarus’tomb(11:35), Jesus. At thispoint,thenameofLazarusdisappearsfrom his miraculousresurrection,in12:2Lazarusisat thedinner bond betweenJesus andthisdisciple(13:23;19:27).

mozaik 36 I Mind Section I 39 mozaik 36 I Sexuality and Taboos I 40 conclusion

only Son, so that everyone who believes in him mayonly Son, so that not per- everyone come forthechurchestoletgooftheirobsessionwithsex es themodernconceptofhomosexualityisunfounded.Un- are farmoresignificant.Theyshouldbeinfocuswhenever a numberofcountriesaroundtheworld,lesbian,gay and (John 3:16):“For Godsolovedtheworldthat hegave his (John the issueofsame - sexrelationships intheBibleisdebated. these textshascausedimmensesufferingtolgbpersons.In the writersandimplications oftheoriginalwordsused, recently,til very Christiantheologianshave providedpoor persecution allegedlyin the nameof Bible. The time has Last, butnotleast,theChristiangospelisforallbelievers In summary, thecommonassumptionthat theBibleoppos- ual issues. The condemnatory passagesareirrelevanttothe ual issues.Thecondemnatory bisexual believersstillfacediscrimination, harassmentand bending themtofittheirownprejudices.Thebrutaluseof ish butmay have eternallife”. interpretations ofthetexts,ignoringsocialcontext lives oflgbpeople.Otherstoriesdescribingsame - sexlove — k.renato lings Translation, andTheology. He hasstudiedLatin, Greek and Hebrew andpublishedbooksinSpanish(2011) English (2013)onsexualityandbiblicalinterpretation. K. Renato LingsholdsadvanceddegreesinSpanish, - — hadjesadje Texts of Oppression How interpreting interpreting How the Bible help can

introduction subordinated withinthetraditionalChristiancommunity; argue that utilising feminine imagery of God and retelling argue that utilising feminine imagery ages andmetaphorsofGod.Women asagrouphave been texts ofterrorfromtheChristian Scripturechallengesthe terpreters have given greater emphasistomasculineim- neglected andsilenced.Criticsarguethat mostbiblicalin- production of biblical interpretation, saying they have been with tragicstoriesofterrorinScripture. We citedthesebib - we have oftenatendencytoassociate womenexclusively Modern scholarshave questionedtheroleofwomenin or harm Women. harm or or Liberation? Liberation? or lical stories of terror as against women. However, scholars These assumptions have brought me two following propos- oppressors. creeping normalityofoppressivesocialstructuresthat abused women; this can lead and empower contemporary abused women;thiscanleadand empowercontemporary als. Firstly, we should utilize and raise awareness around the abuse andoppresswomeninoursociety. value the transformative power of storytelling usingbib- value thetransformative powerofstorytelling feminine imagesofGodinthe Bible. Secondly, weshould women tospeakout,standup, and bravely face theirown lical storiesofterrorasa‘consciousness-raising’ toolsfor

mozaik 36 I Mind Section I 41 mozaik 36 I Sexuality and Taboos I 42 of biblical feminine images of god images feminine of biblical a. the transformative power power transformative the a. The mostvisibleandobviousformofviolenceisphysical, The Christian church’s main justification of the concept of Although socialscientistsputemphasisonstructuralvio- As alreadypointedout,widespreadandsystematic injustic Colossian 3: 18, and Ephesians 5: 22-24. These verses has er ofPeaceandConflict studies Johan Galtung,structural cultural violencepertains to dominantbeliefsandattitudes. compared withothersocialclass,genderandnationalities; es: Genesis2:22,ICorinthians 14:34-35,ITimothy2:12, evokes distortedinterpretations oftheGospelmessage. es againstwomenaresupportedbythepatriarchal inter- church. Thispatriarchal interpretation has becomeanide- structural andculturalviolence.Accordingtothefound- also known as direct violence. However, experts suggests social hierarchybetweensexes. ThereareprogressiveChris- spectives. Sincereligionandgenderinequalityareconten- symbols, andanalogiesthat possesspatriarchal biases violence referstoasocialclass,genderornationality that fall into the category ofculturalviolence.Religiousfall intothecategory meta- that itcantake inthesubtleorinvisibleformssuchas tioned worldviews,norms,habits,andsymbolsthat cement tians whoattempt toofferresistanceandalternative per- tious issues,thesetopicsresultinavarietyofreactionsand major role in cementing, recreating and reproducing social phors andsymbolsaboutwomenareembeddedinunques- responses amongChristiancommunities. patriarchal biasarebasedonthe following biblicalvers- pretation of Sacred Scripture. Using religious metaphors, have moreaccesstogoods,resources,andopportunities been usedhistoricallytosubject women.Inthisdistorted inequality. Itappearsthat religiousmetaphorsandsymbols interpretation, patriarchal culturesetsthe agendaforthe lence astherootofallevils,culturalviolencehasplayed a

mozaik 36 I Mind Section I 43 mozaik 36 I Sexuality and Taboos I 44 sacred texts andlittle role increating thetheology “In patriarchalreligions, women have notplayed in creating,selecting orinterpreting thecanonof leadership roles. They have had little if any voice or doctrineofofficiating in rituals ofreligions.” Today, Christianfeminists contend that weneedtogive As such,Christianitybecameapatriarchal religionandthe es to God as a woman. For example, a woman in labor, a emphasis andappreciation offeminineimagesGod.The er, thesebiblicalmetaphorsdonotimplythesuperiority of ological bulwarkofdomesticviolenceagainstwomen.The still usesthesereligiousimages,metaphors,andanalogies strive untiltoday, weshouldassertthat ChristianScripture as tools to subordinate position of women in the church spawned majorcriticismsfromcriticalfeministscholars. gentle nursing mother, a female eagle, and so forth (Isaiah archal biases that evoke masculineimagesforGod.Howev- as partofGod’sdivineplan.Thisuniversalinstructionhas potentially, liberation forbothmenandwomen. nate thepositionofwomen.Despitecriticisms,Church Scripture becamethe source of such teaching to subordi- men overwomeninthesightofGod.Asmisogynisticideas problem liesat therootofconceivingwomen’s suffering Hebrew Bible(Old Testament) givesusnumerousreferenc For example,Catholic nunChristineGudorfdescribesinher king, lord,judge,warriorandshepherdpossesssomepatri - book entitled,Comparative Religious Ethics: is alegitimate sourceofinspiration, transformation, and, leadership. For example,biblicalmetaphorssuchasfather, - mozaik 36 I Mind Section I 45 mozaik 36 I Sexuality and Taboos I 46 42:14; 49:15;Deuteronomy32:11-12).Thesebiblicalimages of storytelling using using storytelling of This verse reimagines God’s image in the new context of According toSarahJ.Dille,“IntheancientNear East,gods biblical stories of terror terror of stories biblical power transformative the b. God advocate an alternative perspective of reality, which ety, thesewouldbe‘violation metaphors’oroffensivemeta- er God become a counterdiscursive view of womankind. challenge thenotionthat Godfavors men.Thecrucial thing discourse. Itsubvertsthenotionthat womenareweakand of terror.” Inherbook,Texts of Terror, sheproposestoex claims, has four problematic texts,which Trible calls “texts of biblicalstoriesterror. The Hebrew Scripture, asTrible agery ofmotherhenchallengesthepatriarchal hegemonic agery society. However, ofthemother andthe boththeimagery allow ustoseenewthingsandtake newcoursesofaction. and goddessesweresaidtobelike both father andmother amine thosefourbiblicalstories poeticallyandtheologically. father isbothusedtoaddressGodintheAncientNear East. to seethesemetaphorsaschallengingthedominantmeta- to theworshiper”. the writer of Matthew utilized the imagery ofmotherhen the writerofMatthew utilizedtheimagery phors, butthesemetaphorscouldleadtowomen’s liberation phors inanancientpatriarchal society. For patriarchal soci- ofmoth- powerless. Utilizing and retrieving theimagery provides a protection of the Israelites (Ps 17.8; 36.7). This im- reinforcing theoldconceptofGodasamotherhenthat Needless tosay, weshouldusethesefeminineimagesto were alsousedbytheNew Testament writers.For example, Furthermore, thewriterofMatthew re-appropriating and Phyllis Trible isaleading expertonfeministinterpretation in male-dominated society. Thebiblicalfeminine imagesof longing forherchicks(see Matthew 11:19;23:27;Luke 13:34). -

19:1-30; andthedaughterofJephthah offeredasahuman Trible hastaken someessentialstepstowardaddressing As acultureofsilence creates countlessdiscreteactsofvi- fight againstanyformofoppression. To avoid discussing describes womenastroublesome,weak,abused,exploited, olence against women, and legitimized patriarchal society sacrifice, Judg. 11:29-40. Trible arguesthat ‘texts of terror’ stories wouldallowthemtotalk abouttheirabuseexperi- silent becauseofacultureshame, rereadingthesefour sexual violence.Feminist scholarsarguethat retellingthese safety andsecurity. hasbeenlargelyundefined Thestory scientisation) toolsforabusedwomen toempowerthem. speak outabouttheirownexperiences and seekhelpto ofHagartheslave, Gen.16:1-16, 21:9-21;the are: thestory and subjecttovariousconflictinginterpretations. However, and confrontingthesefourtextsofterrorwouldcreate a four storieswillputtheseabusesintoaspaceforopende- these biblicaltextsofterror. Thefourproblematic stories texts ofterrorwillinspireandsupportabusedwomento isadomesticviolenceagainstwomen.Obviously,this story raped, acommodity, andinferiorto men. rape ofTamar, 2Sam.13:1-22;anunnamedconcubine,Judg. retelling andrereadingthesestories. Asabusedwomenare names theunnamedevilofouroppressivesocietytoday. It range ofobstaclestowomenliberation. with thistragicstory. InGenesis 21: 9-21,Abrahamforced we should identify theirsufferingasourtoday by we shouldidentify Hagar suffersfrom physical, psychological, emotional, and Desert ofBeershebawithoutbeingconcernedfortheir English translations) HagarandtheirsonIshmaelintothe of ForHagar theslave. Trible example,the story wrestled Moreover, ofabusedwomanthat ofHagarisastory thestory his wife-slave (euphemistically called“concubine” inmost bates andrethinkingofourreligiouspractices.Retelling in itself creates an oppressive culture. Trible contends that is a story that wouldprovidea‘consciousness-raising’is astory (con- The writer tries to identify theunnamedevilthat oppressed The writertriestoidentify ences. Why?Suchbiblicalnarratives recounttheconstant struggle of women in the contemporary society.struggle of women in the contemporary In short, and oppressedpeopleinpatriarchal society. Itisapower- and marginalizedwomenintheAncientpatriarchal society. ful story that empowersthepowerlessandgivingvoicesto ful story the story ofHagarnamedtheunnamedevilourtimes. the story For Trible, Hagar’ssufferingisarecounting ofmarginalized of terror’ fromdifferentangleshopefullyunfoldsthequali- ed society. To oneselves in the texts of terror as a identify of abusedwomen.Trible’s unconventionalapproachwill step inthe‘consciousness-raising’ (conscientisation) ofany victim of oppression, like Hagar, is an absolutely essential voiceless. To sumuptheabove:engagingwiththese‘texts ties ofawomanthat liberates herfromthemale-dominat - help ustoseethemultiplicityofmeaningsandviewsin

mozaik 36 I Mind Section I 47 mozaik 36 I Sexuality and Taboos I 48 It isestimatedthat35percent of women worldwide have experienced either physical and/or sexual intimate partnerviolence orsexual violence by a non-partneratsomepoint intheirlives.

As aresult,abusedwomenprefer tokeep silent.We allknow A particularlyimportantrecentstudyhighlightstheurgency en reality. that inthepatriarchal Itisinterestingtoobserve emotional, andsexualviolence? Theanswerisandepidemic educating andempoweringforcreating abroad-based of shame. Most abused women believed that being abused order that maintainswomen’s silence as anatural andgiv- of silence.Anepidemicsilenceisacultureinwhichthe of encourageabusedwomentospeakoutagainstphysical situation and society as well. studies Contemporary show society, theabusedwomenareconsidered‘mute’ andpro- social concernwithwomen’s issues. - stories that empowerwomen.Theincorporation ofstory ofHagar,story anditsuniqueunderstandingofthebiblical and sexualviolence.AccordingtounWomen 2016Report: that it may be very hardforvictimstotalkabouttheir abuse that itmay bevery that abusedwomenchoosetokeep silentduetoaculture telling techniques into bible study method will served as telling techniquesintobiblestudymethodwillserved munity andspeakingoutwould bring shametotheirfamily. perpetrator. Othersfeeldisgracedwithintheirowncom- majority ofpeoplearesubmissivetothepatriarchal social mechanism for‘consciousness-raising’ How doabusedwomencopewithpsychological,psychical, hibited tothinkcriticallyandconsciouslyanalysetheirown is normal.Someareafraidofdanger andthreatened bya (conscientisation) or

mozaik 36 I Mind Section I 49 mozaik 36 I Sexuality and Taboos I 50 ‘consciousness-raising’ toolforabusedwomen would em- As abused women retell and identify theirownexperiences As abusedwomenretellandidentify experience, however, victimsshouldchallengeandconfront of helplessnessandvictimization ontothetextsofterror, storytelling techniquesintothebiblicalstudymethodasa storytelling techniqueshave been studies, incorporation ofstorytelling their abuser. Inordertoensure this,Trible suggeststhat in this cancreate a‘consciousness-raising’. Incorporating the these psychical,emotional,andsexualabuses.In recent retelling storiesofterrortoabused women,thesilenttreat- power themtospeakout,stand up, andfacebravely against used successfullyindifferentdisciplinessuchaspsychology, literary studies, religious studies, and biblical studies. studies,religious andbiblicalstudies. literary experiences inthepublicsphere.Bydoingthis,itisnaming the unnamedevilagainstcultureofsilenceandshame. terror wouldprovideanopenspacetodiscusstheirabusive ment isnotanoption.Becauseofthis,usingthesestories — hadjecresenciosadje Theology andReligious Studies at theku of London.He ispursuinghisMasterofArtsin and Evangelische TheologischeFaculteit – Belgium. Hadje CresencioSadjeisanassociate member in Center forPalestineStudies-soas University Leuven — martinweber,d.min. Understanding the Mystery of This excerpt provides anoverview of clergy sexualexploitation At the

(from the october 2008 october (from the ers, thisarticleonlyaddresses thismajority. clergy sexualabuseismaleclerical abuseof female parishion- out inAustralia. Thisexcerpt hasbeenreprinted andadapted ous articleonwhathappenedwhenonewomantriedtospeak and theHope of Survivors network,following from theprevi- against womenby clerical abusers. and theChurch’, Dr. Valli Batchelorlectured aboutviolence edition of hopespeak) of edition session on‘Redefining Domestic Violence: Sexual Exploitation victims of clergy sexualexploitation.Because themajority of with permissionfrom theHope of Survivors website(www.the- Clergy Sexual Abuse Sexual Clergy reprinted from Mozaik 26. hopeofsurvivors.com), aresource andsupportorganisation for seminar in Minsk, in aninteractive Stop BeingSilent! seminar

mozaik 36 I Mind Section I 51 mozaik 36 I Sexuality and Taboos I 52 thos. the hope of survivors er. Ironically, victimsofclergysexualabuseoftenmustgo drags ajoggeroffthetrailintobushes.Societysprings of clergysexualabuse. of carousing.Butthehumanspiritknowsnoshameto choices. Reformed ‘partyanimals’may feelshameforyears of pastoral ministry, including law enforcement chaplaincy, outside thechurchtofindasympathetic heart. Tragically, cept enablingrelatives isfuriousaboutpaternal predators. sympathy usuallygravitates toapopular, powerfulpreach- among themmostdeeplysunken in shamemay bevictims from sexualabusefinddignity, confidence, hope,andeven to the defence of such victims. As for incest, everyone ex to thedefenceofsuchvictims.Asforincest,everyone (thos)helpsvictimsfeelingashamed the Hope ofSurvivors Shame afflictsmostofustosomedegree.It’spartthe they may losenot only theirtrustedspiritualleaderbutalso Shame isthereasonI’msoproudtobeconnected match that ofasexualabusevictimwhohasbeenmanip- with The Hope of Survivors. PerhapsIshouldexplain. with TheHope of Survivors. most, ifnotall,oftheirfaithcommunity – evenclosefriends. weight. Parentsmightbeashamedoftheirteenagers’bad Reasonable peopleareoutragedat asexualpredator who More thananyorganisation I’veknowninseveraldecades But whenitcomestoclergysexualabuse,congregational ulated into feeling guilty for her predator’s sins. And those joy. ontheexecutive boardof AndsoI’mproudtoserve human condition.Asachubbychild,Iwasashamedofmy - • • • • • This iswherethos shame. thoshelpsthemrealisethat: lonely victims of clergy sexual abuse who suffer in solitary lonely victimsofclergysexualabusewhosufferinsolitary As withallprofessionals,apastorisresponsible Clergy romanceorsexwithaparishioneris often planning – thesexualisation of what close friendshipwithapastorthat unexpectedly often unsuspectingvictimsaredrawn intoa deserve advocates inthechurchtoguidethem deserve supervisors understandthis.Somehowitseems supervisors Victims ofclergysexualabuseneedand abuse amember. To thispropriety, preserve clergy for notabusinghistrustbyallowing – and Sexual abuse is not necessarily scary orpainful; Sexual abuseisnotnecessarilyscary not an‘affair’, becauseitarisesfromapower through aresolutionprocessthat emphasises manage theirownemotionsandattractions asthey need education andsometimescounselling to Most pastorsaremen ofintegritywhoneverwould himself andavulnerableparishioner. harder formanychurchestoacceptthis,perhaps healing rather thanvindictiveness. began asnormalinteractionbetween becomes romanticisedandthensexualised. because oftheherostatus ofastarpastor. imbalance. Physicians,educators, andworkplace interact withthevulnerablemembersoftheirflock. has beensuchalifesaver forhundredsof • • •

Those who survive clergy sexualabuseneed Those whosurvive God’s belovedchildren;thisismore thanhaving even themselvesorGod – that theyare perfect establishing boundariesofprotectionagainstfurther and completelyinnocentaboutwhat happened abuse byanyoneinsideoroutside thebodyofChrist. to them.TheBiblesays allofusaresinnersin Women whohave sufferedclergysexualabuse need ofthegraceandforgivenessGod. not beartheburdenofprovingtoanyone – not merely survived somethingevildonetothem. merely survived identityinbeing need tofindtheirprimary It ispossibletoforgiveone’s abuserwhilealso • • clergy sexual abuse sexual clergy To summarisethetragedyofclergysexualabuse: emotional needstendtomultiplythischemistry. and usetheresponsibilityofleadership toprevent the relationship frombecomingromanticised. their spousestofeelattracted toother people. Unmet When apastorfindshimself attracted toa professional caregivertorecognise thedanger parishioner, itishisor herresponsibilityasa It isnormalforChristianmenandwomenfaithfulto

mozaik 36 I Mind Section I 53 mozaik 36 I Sexuality and Taboos I 54 ‘Silent Majority:AdultsAbusedbyClergy’, . • • • . As recommended by Valli BatchelorandAmandaGearing Social Work andChristianity, 2010. Minister and Clergy Sexual Abuse Survivors, . macsas: Minister andClergySexualAbuseSurvivors, suggested reading: suggested M Porter, Sex, Power andtheClergy South, Yarra, Australia,Hardie GrantBooks,2003. National Organization forWomen, ‘nowPresidentCallsforFundamental Reform toStop ClergySexualAbuse’, National Organization forWomen, ‘CalltoCriminalizeSexual Exploitation ofWomen byClergy’,. D GarlandandCArgueta,‘How ClergySexualMisconductHappens:Aqualitative studyoffirst-hand accounts’, The morelikeable andadmirableapastor is,the or mostoftheblameandshameuponthemselves strategically andcompulsivelyabusive,butmanyfine allow theirloveforGodandspousestobecome after beingdrawn intoinappropriate sexuality. and guilt.Thisalsoistrueat theoppositeextreme; the moredeceptiveandmanipulative acareer pastors becomesexuallyabusivesimplybecausethey pastorsaresocorruptastobe Some predatory manage todownloadallblamethevictim. predator is,themorelikely hisvictimmay suffer more avictimofhissexualabusemay suffershame Paradoxically, victimsofabuseoftentake much increased shameandguilt – themostcleverabusers less important than their ministry tochurchmembers. less importantthantheirministry • • In such cases, the Hope of Survivors oftenIn becomessuch thecases, only the Hope of Survivors hope of surviving clergysexualabuse. hope ofsurviving Church leadersandothermemberstypically Often thechurchwouldrather blamehis expelled fromthecommunityofbelievers. aredevotedtoward efforts toaidrecovery evidence that heisguiltyofsexualabuse. victim thanloseabelovedspiritualleader. the victim, who often is abandoned or even the victim,whooftenisabandonedoreven the abuserandhisspouserather thanto rally aroundapopularpastor, despitecredible In the aftermath of clergy sexual abuse, most In theaftermath ofclergysexualabuse,most — ng, hoi tung hoi — ng, “Only 10% of the surgery fee”,“Only 10% of he the said. surgery No wonder he sug- Transgenderism? Demedicalising question tothat activistwas:Arethe surgeries inBudapest der reassignmentsurgery,andtheprocedurecanbevery a series of mental health assessment in order to have gen- gery canbemostlyfundedbythegovernmentifitisproved gery gested it'dbebetteriftransgender peoplecan getridof the faced bymostoftransgenderpeopleallovertheworld.My funded bythegovernment? to be“medicallynecessitated”. To obtainthis proof, onehas take Hong Kong asanexample,gender reassignmentsur- medical assessmentprocedure. However, insomeregions, pest mentionedthat transgenderpeople have toundergo In May, Iattended thestudysession“Let’stalkaboutSex During one of the guest talks, a gender activist from Buda- uality” inBudapest, jointly organised by eyce and wscf-e. humiliating assessmentisprobablyacommonobstacle humiliating. He thoughtthat this shouldbe abolished. The -

mozaik 36 I Mind Section I 55 mozaik 36 I Sexuality and Taboos I 56 financial supportfromthegovernmentortheirinsurance company have tobediagnosedwithgid.Thismedicalterm der – is pathologising beingtransgendered,butalsothefact suggests that transgender is a disorder, a sickness, some- fering from certain disorder or disease. This diagnosis does fortable tofollowthenormoftheirassignedgenderaresuf- to bediagnosedwith“GenderIdentity Disorder”(gid)bya thing wrong or abnormal. In short, it pathologises and stig- mental healthspecialist.Inotherwords,peoplewhoneed that thediagnosisassumesthat peoplewhofeeluncom- matises transgenderism. norms. not questionwhetherthereisaproblemwiththegender Not onlythenameofdiagnosis – GenderIdentity Disor- Therefore, onethingneededto befiguredout:ifpsychia- filter, todistinguish which people have the greatest need cause it helps to obtain funding for gender reassignment under thecurrentsocialcontextbe- diagnosis isnecessary such aviewpointsuggeststhat society’sstakeholders wor- surgeries, which in turnenables transgendered people to something vitallyimportant. as plasticsurgeriesarenotfundedinthat caseeither. Let's achieve greater autonomy. Theyfeelitisunbearabletolive gender reassignment surgery isinvolved,itquiteimpossi- gender reassignmentsurgery for theresources.Even thoughIdoubtthepracticeofgiving tic surgeries,andproclaimthat theseshouldn'tbefunded to theproblemoftreating transgenderismasadisease,and transgendered people to receive funding from the govern- their lifewiththegendertheywereassignedat birth.Also, trists shouldn’t betheonestogiveadiagnosisorassess- that certainassessmentshouldbe carried outinorderto rent mentalhealthassessmentfortransgenderworksasa that ifmedicalproofisnotneededat all,resourceswill ry not to argue whether such comparison is appropriate first; Some comparegenderreassignmentprocedureswithplas- ment orinsurancecompanies.Ontheotherhand,itleads asaninstrument(“medicallynecessitated”) for nosis serves ment, thenwhoshould? monitor whetherresourcesarebeing usedwisely. psychiatrists thepowerofdiagnosis,Istilltendtobelieve when medicaltreatment suchashormoneprescriptionor In lightoftheabove,dilemmais:ononehand,diag- Based onthepresumptionthat government resourcesare by publicfundsifthat's not“medicallynecessitated”, just be abused for fulfilling people's “own interest” instead of ble tototallyexclude thismatter fromofthemedicalrealm. it stigmatizes. Personally, Itendtoagreethat keeping such limited andshouldthereforebeusedeffectively, thecur- “medicalisation”, buttheproblemofexercising powerover Therefore, whenitcomestoassessment,isimportant Though there'snosociologicallygroundedanswertothis ed byDr. RichardIsay, occurandgreatly obstructsone’s cal, butnot“abnormal”. desirable lifewiththegenderthey wantto“become” over discomfort shouldnotmerelyberegardedasanindividual's consumer autonomywithinthemedicaldomain”, butitis question, Hale'sviewsuggeststhat itisnottheproblemof diated bypsychologistsand psychiatrists; thequestionof ability tohave anormalsociallife,oneshouldbe given the ate” withone'sassignedgenderisjustsomethingnottypi- suggestion “treats thepatient asaclientwhoisexercising a very largeextentsociallyconstructed, anygenderrelated a very sibility”. also important“toaskwhethertheinclinations ofmedical gender requirethat thepatients showthat theycanlivea When such“gender atypical traits”(pp82), atermsuggest- transgendered asamentalillness.Assexandgenderareto the clients.Not conformingtothegendernormshouldnot right toaccessafundedsurgery. probably thesourceofdiscomfort.Failing to“feelappropri- prevent it from instilling a diagnosis of mental disorderonto negative effectofpathologising transgenderism. people's autonomyinthenameofmentalhealth,and point, in“Undoing Gender”,Judith Butlerassessesthat this practitioners aregenerallytobetrustedwiththisrespon- Last butnotleast,mostdiagnoses ofsomeoneastrans- whether andhowtogainaccessmedicaltechnolog- Jacob Halepointedoutthat “thismatter shouldnotbeme- be deemedasadisorder, norshouldweconceiveofbeing internal problem,especiallywhentherigidgendernormsis ical doctorexclusively.”(pp83) Commenting onthisview- ical resourcesshouldbeamatter betweenclientandmed- concluding thoughts concluding Throughout thewritingprocessofthisarticle,Ihave been of lifeanddeath tosomepeople,butalsothesadfactthat doubting whetheritisethicalformetocommentwhen surgery. Even thoughIupholdtheideathat “gender isflu- a periodoftimeinordertoundertake genderreassignment sides. Iwouldlike toquoteonesentencewrittenby Judith and autonomyisimplicated insubjection.” there's limitedpublicresourcessuchcriteriaseemstobea necessary evil. necessary politically incorrect,butbasedonthesocialcontextthat ton, [Fla.]: Routledge, Taylor &Francis Group,2004. tions areradicallychanged,freedomwillrequireunfreedom, that very feeling.Knowingthetreatment canbeamatter that very that Ihave neverexperienced,andIcanhardlyimagine transgenderism and the urgefor treatment is something take transgender/transsexual treatments. Theconditionof practical way toachievethebalancebetweenthesetwo personal rights,Ihopewhat Isuggestedisalessereviland people shouldbegiventherightstoobtainhelpsunder- Butler, Judith andButlerJudith. Undoing Gender. BocaRa- Butler to concludethis situation, “until those social condi- by decidingwhetheritmeetsthetestoftimeisundeniably id”, anassessmentthat acknowledgessomeone’s gender ities, andonlythroughsuchsocialmeanscanweexercise individuals conditionscanonlyberepresentedbyauthor- — hoitungng committee memberoftheQueerThoughts and Actions(aka Nutong Xueshe), aHong previously worked inthehiv/aidsfield. Kong genderhumanrightsorganisation. She Hoi Tung Ng isamemberofscmhk,and

mozaik 36 I Mind Section I 57 mozaik 36 I Sexuality and Taboos I 58 — melissa La Sexualité The lasttimeIcracked at his And screamed A fullyblownlesbian... Obligatory “homo”Obligatory too, Quick 999, Who hasavagina! personality disorderlike Said itwasnota no oneindividually. If theywere“homo” Iwas I thinkshekissedsomeone what shouldIdowithmy Downton abbeycommentary Ps. canyouletdadknow. But ohyeahanddon’t gomadI’m Err nomumno,I'mnottakingherion... Not aconditionyou shouldhave Delinquent daughter? Personally belongingto sexualatie”He calledit“la — he saidyesmydearchild interventions toexplain... interventions This isalljustapartof You canseethe sweat onhermoustache You knowshe's referringtoyour You wonderwhyitfeelslike yourfighting Your redinthefacestartsto As shecontemplates iftheywill la sexualatiela , Children today? don't you dare worry littlebumblebee.. don't youdareworry sexual activities. some politicalmovement. spill onthepavements. (Not-so-clear-cut) make youtake itsopersonally. what oneartharetheyteachingyou we areallhomo-sapien... Exactly thismeans But nowwhensheaskswhat But hesaidtomeno, Ever begrandparents. .... Never lettheirskeletal flaws

mozaik 36 I Mind Section I 59 mozaik 36 I Sexuality and Taboos I 60 — melissa Hermaphrodite: The perceptionsofour Typography willnotpluck The spacesofyour The otherpushes And athrobbingpenis. A metaphornowforboth And mynameisthat ofthehermaphrodite — Genital mutilation Greek mythology.... Covers Under myskirt, Where thecolourshave been It willonlymaskwhat you Immorality, I wake tofindmusesaredead, Knicker draw, andthedustof Because bigotsbreedinbetween Forced toblur. Like apaintwithtoomuchwater His hand My breasts, Because whereonehand Therefore treasonisnot And wemustwearthelabelsof An infertilewomboramanwho Another woman, A womanwhokissesthelipsof Our sheetshave been made Claim tobefeminist,orthesexualact etched ontotheirskin With pride. newspaper foldings, Stuffs hisbrawithredlipstick. Perceive asdirty. In theshapeofafoetus It isnottheartof But nowallmusesaredead, Like facts,rather thanopinions. Daily Maildiscrimination From second-hand Between twomen. Being promiscuous,thepeoplewho hermaphrodites Therefore treasonisnot An infertilewomboramanwho Another woman, A womanwhokissesthelipsof And wemustwearthelabelsof Our sheetshave been made Claim tobefeminist,orthesexualact etched ontotheirskin Stuffs hisbrawithredlipstick. With pride. newspaper foldings, Perceive asdirty. In theshapeofafoetus It isnottheartof But nowallmusesaredead, Like facts,rather thanopinions. Daily Maildiscrimination From second-hand Between twomen. Being promiscuous,thepeoplewho hermaphrodites — melissa stories. Her love of poetry startedat ayoung stories. Her loveofpoetry age andshehasbeenwritingeversince. Melissa recentlyrelocated toCanadaand is currentlyworkingonacollectionofshort

mozaik 36 I Mind Section I 61

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