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The Cass identity model is one of the fundamental theories of LGBT identity development, developed in 1979 by Vivienne Cass. [1] This model was one of the first to treat LGBT people as normal in a heterosexist society and in a climate of homophobia and biphobia instead of treating homosexuality and bisexuality themselves as a problem. Cass described a process of six stages of LGBT identity development. While these stages are sequential, some people might revisit stages at different points in their lives.
Source: [2]
In the first stage, identity confusion, the person is amazed to think of themselves as a queer person. "Could I be queer?" This stage begins with the person's first awareness of homosexual or bisexual thoughts, feelings, and attractions. The people typically feel confused and experience turmoil.[ citation needed ]
To the question "Who am I?", the answers can be acceptance, psychological self-denial and repression, or rejection.[ citation needed ]
This is a sub-stage where one will deny homosexuality. Possible responses can be: to avoid information about homosexuals or bisexuals; inhibited behavior; self-denial of homosexuality and bisexuality ("experimenting", "an accident", "just drunk", "just looking"). 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 that sexual behavior occurs along a spectrum. May receive permission and encouragement to explore sexual identity as a normal experience (like career identity and social identity).[ citation needed ]
The second stage is called identity comparison. In this stage, the person accepts the possibility of being homosexual or bisexual 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.[ citation needed ]
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.[ citation needed ]
The possible needs can be: will be very important that the person develops own definitions. Will need information about sexual identity, LGBT 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).[ citation needed ]
In the third stage, identity tolerance, the person comes to the understanding they are "not the only one".[ citation needed ]
The person acknowledges they are likely homosexual or bisexual and seeks out other homosexual or bisexual people to combat feelings of isolation. Increased commitment to being homosexual or bisexual. The task is to decrease social alienation by seeking out homosexual or bisexual people.[ citation needed ]
Possible responses can be: beginning to have language to talk and think about the issue. Recognition that being homosexual or bisexual does not preclude other options. Accentuate difference between self and heterosexuals. Seek out LGBT culture (positive contact leads to more positive sense of self, negative contact leads to devaluation of the culture, stops growth).[ citation needed ] The person may try out variety of stereotypical roles.[ citation needed ]
The possible needs can be: to be supported in exploring own shame feelings derived from heterosexism, as well as internalized homophobia and biphobia.[ citation needed ] Receive support in finding positive homosexual or bisexual community connections. It is particularly important for the person to know community resources. There are many ways you can get support. Examples include LGBTQ clubs, organizations for the LGBT community.[ citation needed ]
The identity acceptance stage means the person accepts themselves. "I will be okay." The person attaches a positive connotation to their homosexual or bisexual identity and accepts rather than tolerates it.[ citation needed ] There is continuing and increased contact with the LGBT 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.[ citation needed ]
Possible responses can be: accepts homosexual or bisexual self-identification. May compartmentalize "LGBT life". Maintain less and less contact with heterosexual community.[ citation needed ] Attempt to "fit in" and "not make waves" within the LGBT 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.[ citation needed ]
The possible needs can be: continue exploring grief and loss of heterosexual life expectation, continue exploring internalized homophobia and biphobia (learned shame from heterosexist society).[ citation needed ] Find support in making decisions about where, when, and to whom to disclose.
In the identity pride stage, 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 queers, and is immersed in LGBT culture while minimizing contact with heterosexuals. Us-them quality to political/social viewpoint. The task is to deal with the incongruent views of heterosexuals.[ citation needed ]
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 LGBT culture as sole source of support, acquiring all gay friends, business connections, social connections.[ citation needed ]
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.[ citation needed ]
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.[ citation needed ]
The task is to integrate LGBT identity so that instead of being the identity, it is an aspect of self.[ citation needed ]
Possible responses can be: continues to be angry at heterosexism, but with decreased intensity, or allows trust of others to increase and build. LGBT 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. This is a normal feeling.[ citation needed ]
Joanne Kaufman and Cathryn Johnson have argued that based upon more recent research, this model is less valid today than it was at its inception for several reasons: [3]
Heterosexuality is romantic attraction, sexual attraction or sexual behavior between people of the opposite sex or gender. As a sexual orientation, heterosexuality is "an enduring pattern of emotional, romantic, and/or sexual attractions" to people of the opposite sex; it "also refers to a person's sense of identity based on those attractions, related behaviors, and membership in a community of others who share those attractions." Someone who is heterosexual is commonly referred to as straight.
Sexual orientation is an enduring personal pattern of romantic attraction or sexual attraction to persons of the opposite sex or gender, the same sex or gender, or to both sexes or more than one gender. Patterns are generally categorized under heterosexuality, homosexuality, and bisexuality, while asexuality is sometimes identified as the fourth category.
Coming out of the closet, often shortened to coming out, is a metaphor used to describe LGBT people's self-disclosure of their sexual orientation, romantic orientation, or gender identity.
The LGBT community is a loosely defined grouping of lesbian, gay, bisexual, and transgender individuals united by a common culture and social movements. These communities generally celebrate pride, diversity, individuality, and sexuality. LGBT activists and sociologists see LGBT community-building as a counterweight to heterosexism, homophobia, biphobia, transphobia, sexualism, and conformist pressures that exist in the larger society. The term pride or sometimes gay pride expresses the LGBT community's identity and collective strength; pride parades provide both a prime example of the use and a demonstration of the general meaning of the term. The LGBT community is diverse in political affiliation. Not all people who are lesbian, gay, bisexual, or transgender consider themselves part of the LGBT community.
Biphobia is aversion toward bisexuality or people who are identified or perceived as being bisexual. Similarly to homophobia, it refers to hatred and prejudice specifically against those identified or perceived as being in the bisexual community. It can take the form of denial that bisexuality is a genuine sexual orientation, or of negative stereotypes about people who are bisexual. Other forms of biphobia include bisexual erasure.
Heterosexism is a system of attitudes, bias, and discrimination in favor of heterosexuality and heterosexual relationships. According to Elizabeth Cramer, it can include the belief that all people are or should be heterosexual and that heterosexual relationships are the only norm and therefore superior.
The field of psychology has extensively studied homosexuality as a human sexual orientation. The American Psychiatric Association listed homosexuality in the DSM-I in 1952 as a "sociopathic personality disturbance," but that classification came under scrutiny in research funded by the National Institute of Mental Health. That research and subsequent studies consistently failed to produce any empirical or scientific basis for regarding homosexuality as anything other than a natural and normal sexual orientation that is a healthy and positive expression of human sexuality. As a result of this scientific research, the American Psychiatric Association removed homosexuality from the DSM-II in 1973. Upon a thorough review of the scientific data, the American Psychological Association followed in 1975 and also called on all mental health professionals to take the lead in "removing the stigma of mental illness that has long been associated" with homosexuality. In 1993, the National Association of Social Workers adopted the same position as the American Psychiatric Association and the American Psychological Association, in recognition of scientific evidence. The World Health Organization, which listed homosexuality in the ICD-9 in 1977, removed homosexuality from the ICD-10 which was endorsed by the 43rd World Health Assembly on 17 May 1990.
Sexual identity refers to one's self-perception in terms of romantic or sexual attraction towards others, though not mutually exclusive, and can be different from romantic identity. Sexual identity may also refer to sexual orientation identity, which is when people identify or dis-identify with a sexual orientation or choose not to identify with a sexual orientation. Sexual identity and sexual behavior are closely related to sexual orientation, but they are distinguished, with identity referring to an individual's conception of themselves, behavior referring to actual sexual acts performed by the individual, and sexual orientation referring to romantic or sexual attractions toward persons of the opposite sex or gender, the same sex or gender, to both sexes or more than one gender, or to no one.
Latent homosexuality is an Moritz schenk erotic attraction toward members of the same sex that is not consciously experienced or expressed in overt action. This may mean a hidden inclination or potential for interest in homosexual relationships, which is either suppressed or not recognized, and which has not yet been explored, or may never be explored.
Non-heterosexual is a word for a sexual orientation or sexual identity that is not heterosexual. The term helps define the "concept of what is the norm and how a particular group is different from that norm". Non-heterosexual is used in feminist and gender studies fields as well as general academic literature to help differentiate between sexual identities chosen, prescribed and simply assumed, with varying understanding of implications of those sexual identities. The term is similar to queer, though less politically charged and more clinical; queer generally refers to being non-normative and non-heterosexual. Some view the term as being contentious and pejorative as it "labels people against the perceived norm of heterosexuality, thus reinforcing heteronormativity". Still, others say non-heterosexual is the only term useful to maintaining coherence in research and suggest it "highlights a shortcoming in our language around sexual identity"; for instance, its use can enable bisexual erasure.
Homophobia encompasses a range of negative attitudes and feelings toward homosexuality or people who identify or are perceived as being lesbian, gay or bisexual. It has been defined as contempt, prejudice, aversion, hatred or antipathy, may be based on irrational fear and may sometimes be attributed to religious beliefs.
Homosexuality is sexual attraction, romantic attraction, or sexual behavior between members of the same sex or gender. As a sexual orientation, homosexuality is "an enduring pattern of emotional, romantic, and/or sexual attractions" exclusively to people of the same sex or gender. It "also refers to a person's sense of identity based on those attractions, related behaviors, and membership in a community of others who share those attractions."
Bisexual erasure, also called bisexual invisibility, is the tendency to ignore, remove, falsify, or re-explain evidence of bisexuality in history, academia, the news media, and other primary sources.
The questioning of one's sexual orientation, sexual identity, gender, or all three is a process of exploration by people who may be unsure, still exploring, or concerned about applying a social label to themselves for various reasons. The letter "Q" is sometimes added to the end of the acronym LGBT ; the "Q" can refer to either queer or questioning.
Bisexuality is a romantic or sexual attraction or behavior toward both males and females, to more than one gender, or to both people of the same gender and different genders. It may also be defined to include romantic or sexual attraction to people regardless of their sex or gender identity, which is also known as pansexuality.
Historically speaking, lesbian, gay, bisexual, and transgender (LGBT) people have not been given equal treatment and rights by both governmental actions and society's general opinion. Much of the intolerance for LGBT individuals come from lack of education around the LGBT community, and contributes to the stigma that results in same-sex marriage being legal in few countries (31) and persistence of discrimination, such as in the workplace.
Discrimination against gay men, sometimes called gayphobia, is a form of homophobic prejudice, hatred, or bias specifically directed toward gay men, male homosexuality, or men who are perceived to be gay. This discrimination is closely related to femmephobia, which is the dislike of, or hostility toward, individuals who present as feminine, including gay and effeminate men.
The following outline offers an overview and guide to LGBT topics:
Homophobia in ethnic minority communities is any negative prejudice or form of discrimination in ethnic minority communities worldwide towards people who identify as–or are perceived as being–lesbian, gay, bisexual or transgender (LGBT), known as homophobia. This may be expressed as antipathy, contempt, prejudice, aversion, hatred, irrational fear, and is sometimes related to religious beliefs. A 2006 study by the Joseph Rowntree Foundation in the UK found that while religion can have a positive function in many LGB Black and Minority Ethnic (BME) communities, it can also play a role in supporting homophobia.
Queer erasure refers to the tendency to intentionally or unintentionally remove LGBT groups or people from record, or downplay their significance, which includes lesbian, gay, bisexual, transgender, and queer people. This erasure can be found in a number of written and oral texts, including popular and scholarly texts.