Multiple pathways to sexual orientation, Part 2

I have referred to this story several times. Seems like a fitting parable for our discussion.

The Blind Men and the Elephant
John Godfrey Saxe
It was six men of Hindustan
To learning much inclined,
Who went to see the Elephant
(Though all of them were blind)
That each by observation
Might satisfy the mind.
The first approached the Elephant
And happening to fall
Against his broad and sturdy side
At once began to bawl:
“Bless me, it seems the Elephant
Is very like a wall”.
The second, feeling of his tusk,
Cried, “Ho! What have we here
So very round and smooth and sharp?
To me ’tis mighty clear
This wonder of an Elephant
Is very like a spear”.
The third approached the animal,
And happening to take
The squirming trunk within his hands,
Then boldly up and spake:
“I see,” quoth he, “the Elephant
Is very like a snake.”
The Fourth reached out an eager hand,
And felt about the knee.
“What most this wondrous beast is like
Is mighty plain,” quoth he;
“‘Tis clear enough the Elephant
Is very like a tree!”
The Fifth, who chanced to touch the ear,
Said: “E’en the blindest man
Can tell what this resembles most;
Deny the fact who can,
This marvel of an Elephant
Is very like a fan!”
The Sixth no sooner had begun
About the beast to grope,
Than, seizing on the swinging tail
That fell within his scope,
“I see,” quoth he, “the Elephant
Is very like a rope!”
And so these men of Hindustan
Disputed loud and long,
Each in his own opinion
Exceeding stiff and strong,
Though each was partly in the right
And all were in the wrong.
So oft in theologic wars,
The disputants, I ween,
Rail on in utter ignorance
Of what each other mean,
And prate about an Elephant
Not one of them has seen!

Multiple pathways to sexual orientation, Part 1

On other threads, we have discussed why reparative therapy vignettes and ex-gay testimonies are so often alike. I have suggested that there are different causal pathways which lead to different sexual orientation outcomes. Also, therapists like Joe Nicolosi and Richard Cohen have strong public positions which promote a particular causal narrative. Clients who may have histories in line with those narratives seek counseling from those therapists. The same dynamic likely occurs in Exodus ministries where unhappy people seek help based on reading or hearing public testimonies.
People seeking help for unhappiness might be more likely to have life circumstances which they view as causal. Therapists looking for such causes ask questions which validate the hunches. It seems easy enough to imagine how therapists and clients can arrive at a common narrative without even trying to do so.
Same-sex attracted people who have not been traumatized in some way often react with puzzlement and frustration when, like palm readers, therapists go through a litany of questions about non-existent past trauma, seeking some confirmation of the predicted narrative. Eventually small, forgotten hurts and deprivations are identified as evidence for the expected patterns.
While I believe this occurs often, I have no idea how often. I also am pretty sure that the histories of some people are relevant to their sexual attractions. The research on the variability of pathways to sexual orientation is sparse but there is some and it demonstrates that on average same-sex attracted people who seek help of some kind (therapy or Exodus) recall more troubling relationships with parents than same-sex attracted people who have not sought therapy or ministry help.
The primary reference in this regard is Bell, Weinberg & Hammersmith (1981) Sexual preference: Its development in men and women. Bloomington: Indiana University Press. An important section on the differences between clinical and nonclinical groups is reprinted here from pages 202-203.

Homosexuals in Therapy
More than half of the WHMs [white homosexual males] (58%) said that at one time or another they had sought help for a personal or emotional problem from a professional counselor such as a psychiatrist or a psychologist. Most previous studies of the development of male homosexuality have been based on the reports of homosexuals “in treatment,” and many scholars have tried to generalize their findings to other homosexuals as well. When our own findings failed to support so many widely held clinical views, we were curious to see whether the reports of respondents who had been in therapy would differ from those made by respondents who had never sought professional counseling or therapy.
What we found was that those respondents “ever in treatment” did indeed have the kinds of paternal variables in their model that were consistent with what clinicians have always thought to be typical of homosexual males. The path model of those “never in treatment,” on the other hand, either did not contain such variables or showed their influence to be weaker. For example, as the literature suggests, the “therapy” group tended to have Detached-Hostile Father (t.e.= .29), a variable that is tied to the son’s gender nonconformity and early homosexual experiences. This variable does not even appear in the model for the men who have never been in therapy, however. Moreover, although the “nontherapy” group had more Negative Relationships with their Fathers, this variable (t.e.= .11) did not influence their gender nonconformity at all. In addition, two other variables that were important for the therapy group — Cold father and Negative Image of Father — do not appear at all for the nontherapy males. Although the rest of the path model is much the same for both groups, clearly the model for the therapy group corresponds much more closely to the way fathers have been considered in theories about the etiology of male homosexuality.
How might this discrepancy be explained? On the one hand, it could be supposed that cold, detached fathers make for troubled sons who are likely to seek psychological treatment at some point in their lives. Likewise, it could be argued that “therapy” often involves an “education” of client by the therapist in which the client comes to believe what the therapist supposes must be true of the client’s parents. Alternatively, it could also be argued that fathers tend to withdraw (become detached) from psychologically troubled sons, who are later to seek psychological counseling.
Whatever the case may be, at least on the basis of what our respondents could remember about their parents, Cold or Detached-Hostile Fathers cannot be regarded as important in the development of male homosexuality in general, since their alleged influence does not even appear among those who neve sought therapy or counseling. Finally, it should be noted that the differences between the therapy and non-therapy groups do not stem from differences between these two groups in terms of effeminacy or bisexuality. We found no significant correlations between being exclusively homosexual and having been in therapy, the more effeminate WHMs were only somewhat more likely than the non-effeminate WHMs ever to have been in therapy (64% versus 54%).

Bell et al, also compared WHMs and WHTMs (white, heterosexual males) who had and had not been in therapy. The findings regarding these comparisons are not drawn out in the same manner as above. However, there is a footnote on page 202 briefly describing the analysis.

The path analysis on which these findings were based included all the white heterosexual males, whether or not they had been “in treatment.” Separate analyses, one comparing only those WHMs and WHTMs “ever in treatment” and and one comparing those WHMs and WHTMs “never in treatment” replicated the results reported above.

For women, the picture was somewhat different. The authors noted that 2/3rds of the WHW had been in therapy and then on page 209, they wrote:

We do find some differences between the path model for the women who had been in therapy and those who had not. Notably, Childhood Gender Nonconformity appears to have been a more important factor for the respondents who had been in therapy or counseling (t.e.= .71 versus .52 for the women who had never been in therapy or counseling.)
In addition, the path model for the homosexual women who had in therapy or counseling includes two variables pertaining to a sense of estrangement or unhappiness while they were growing up: Unhappiness in Adolescence (B=.14) and Felt Different from Other Girls in High School (B=.11). The path model for the nontherapy group contains no comparable measures.
Finally the path model for the women who had been in therapy or counseling includes two variables pertaining to an unhappy recollection of the mothers: Negative Relationship with Mothers (t.e. = .24) and Unpleasant Mother (t.e. = .22). The nontherapy group on the other hand, appear to have been slightly more influenced by their fathers. Their path shows significant — but weak — paths from Weak Father (t.e. = .20), Aloof Father (t.e. = .14), Controlling Father (t.e. = -.10), and Mother Dominated Father (t.e. = .14). Otherwise, the differences between the women in therapy or counseling and those with no such experience show little pattern.

In the path analysis procedure used in Bell et al’s research, the “t.e.” you see repeated throughout this passage refers to the “total effect” of one variable on another, in this case sexual preference. Think of it as a measure of the strength of effect of each variable mentioned and sexual orientation, with the larger numbers representing a larger effect. While there are many points we could discuss here, the primary reason for this series is to examine the possibility that multiple paths exist which yield the direction of sexual attractions. A practical implication is that therapists who frequently counsel those who are seeking help probably get a skewed picture of same-sex attracted people in general. Another implication is the effects noted by the reparative drive theorists are not huge and must rely on other pre- and post-natal factors. Also, those who take a solely biological perspective should expand the complexity of their model to consider that the sexual behavior of some people are influenced by certain environment experiences.
The next posts in this series will include additional research as well as more results from Bell et al. Some research does find differences between gay and straight groups on developmental recollections. What do these differences mean? Stay tuned…

Christianity, homosexuality and the law

I am repeating in full a post from August, 2008 regarding religious arguments for the separation of church and state. I do this in response to the calls from Stephen Langa, Caleb Brundidge and Scott Lively to maintain laws criminalizing homosexuality in Uganda (and elsewhere). First the post:

Sally Kern, with help from my friend and colleague at Grove City College, T. David Gordon provides today’s open forum discussion.
Mrs. Kern is in the news today about a speech she gave in Norman, OK about her entrance into government and her role as a “culture warrior.” She says:

“I started praying about whether or not the Lord wanted me to run,” Kern said. “And the more I prayed, the more I felt He did.”
Kern said she expected to “run, lose and just be a much better government teacher.”
“But lo and behold I won,” she said. “And so here I am, and I’m not the typical legislator. The Lord showed me right off the bat that I’m not supposed to be. As a matter of fact, my Lord made it very clear to me that I am a cultural warrior. And you know I tried to say ‘no’ to that, too, ’cause that’s pretty hard. But, anyway, that’s where I am.”

I cannot discern however, what Mrs. Kern believes government should do. On one hand, she talks about preserving the founders reliance on “one true religion” and on the other she indicates that

“Government cannot force people to change, and yet we see that’s what government is doing,” she said. “Every time government passes another law, they are taking away some of our freedoms.”

I do agree that government cannot force people to change, but I am unclear how government is making people change. If homosexuals pursuing the democratic process to elect legislators and pass laws is more threatening than terrorism, then what would winning the culture war against homosexuality look like? I have a clearer picture in my mind about winning over a foreign aggressor would look like. But if homosexuals are using the democratic process (elections, laws, courts) to pursue their interests, then how will the Christian culture warriors win? What will victory look like?
I fear that many colleagues on the religious right want the coercive power of the state to enforce a particular view of morality, one that comports with their understanding of Christianity. I might like others to believe like me but I surely think it is futile to seek the state to bring it about. Closer to the therapy world, where I usually labor, I do not believe that counselors should use the coercive power of the counseling relationship to attempt to inculcate religious fruit. We can provide information but the results are not in our hands.
On this point, last school year, Religion prof at GCC, T. David Gordon presented a paper titled, “Religious Arguments for Separating Church and State” at our annual Center for Vision and Values conference. I was edified by this presentation and link to it here. A couple of excerpts gives the tone and direction of the paper:

In the so-called “culture wars” of the late twentieth century, one commonly hears allegations that the separation of church and state reflects and promotes a “secularist” agenda. It is certainly true that most secularists (such as Paul Kurtz, in the 1973 Humanist Manifesto II) wish to separate church and state. However, many religious individuals and societies favor such separation also; therefore it is misleading to refer to separation of church and state as a secular or secularist idea. The purpose of this brief survey is to list some of the religious arguments that have been presented in favor of separation, so that religious people may consider those arguments as “friendly” to their faith-commitments, rather than hostile to them.

and regarding individual liberty:

For Protestant Christianity, the doctrine of the conscience plays a very important role. Unlike the Baltimore Catechism of the Catholic Church, where conscience normally appears only in sections dealing with Penance or Confession, some Protestant confessions have an entire chapter devoted to it, such as the Westminster Confession’s chapter on “Christian Liberty and Liberty of Conscience.” Within this understanding, an action or belief is only morally approved when it is a sincere act, an act that accords with conscientious faith. The conscience is thus “free” from false authority to serve God, the true Authority. Any professed faith or outwardly religious act that is merely done to avoid civil penalties is not an act of any true moral worth. When the beliefs and practices of the church are prescribed by the State with its coercive powers, this does not promote true religion, but hypocrisy. For many Protestants, therefore, one of the best ways to preserve true liberty of the individual conscience is to leave that conscience entirely free, in religious matters, from considerations of civil consequences.

Some laws which coerce moral behavior are needed to protect us all from each other. I am very glad when going to my car at night at the mall that the threat of punishment from the state might prevent some would be attackers from carrying out the desires of their evil hearts. However, as T. David states so well, some (many, which ones?) matters of personal liberty should be off limits from the state.
With that background, I will turn it over to the forum. I encourage you to read Dr. Gordon’s well-crafted paper. What is the proper role of a Christian in governance? How are legislators to govern in a plural society? Given that Christians were so involved in the founding of the nation, why did they create such protections for pluralism of belief, including the ability to believe nothing and pursue happiness via that worldview? How do we best advance the mission of the church? In which vision of governance is personal and religious liberty best achieved?

Here is another quote from Dr. Gordon’s paper which speaks to how religious people ordinarily confuse criminality and immorality.

Confusion on this point often centers around a misunderstanding of Paul’s comments about the civil magistrate in Romans 13, where he refers to the magistrate as one who is a terror to evil conduct. Many religious people conclude, therefore, that the magistrate’s duty is to punish all evil conduct, as the Bible describes “evil”. In its historical context, however, this interpretation is unlikely. The particular magistrate to whom Paul refers is the Roman authority, who knew nothing of the law of Moses or the commands of Christ, and yet Paul referred to this pagan Roman magistrate as a “minister of God for your good.” The “evil” spoken of by Paul is societal evil, evil of a public nature that threatens the well-being of the commonwealth or its
individual citizens. From what we know of first-century Roman law, it appears that Paul rightly assumed that the magistrate would punish crimes against persons and crimes against property. If the magistrate did this, Paul was content that he was serving his divinely-instituted role fine.
Many other behaviors might well be sinful and immoral, but they are not and need not be criminal. In the late eighteenth century, John Leland, the Massachusetts Baptist, addressed this important distinction:

What leads legislators into this error, is confounding sins and crimes together — making no difference between moral evil and state rebellion: not considering that a man may be infected with moral evil, and yet be guilty of no crime, punishable by law. If a man worships one God, three Gods, twenty Gods, or no God — if he pays adoration one day in a week, seven days or no day — wherein does he injure the life, liberty or property of another? Let any or all these actions be supposed to be religious evils of an enormous size, yet they are not crimes to be punished by laws of state, which extend no further, in justice, than to punish the man who works ill to his neighbor.

Leland reflected common views in his day: That states exist to preserve the natural or inalienable rights of humans, frequently considered to be life, liberty and property as referred to by Leland. Thus, an act is criminal when it harms another’s person or property, or restrains his liberty; but other acts are tolerable by the state.

It will not impair the Church for homosexuality to be legal but nations which attempt to coerce moral sexual behavior will impair the free exercise of conscience by same-sex attracted people. To repeat from Dr. Gordon’s paper:

Any professed faith or outwardly religious act that is merely done to avoid civil penalties is not an act of any true moral worth. When the beliefs and practices of the church are prescribed by the State with its coercive powers, this does not promote true religion, but hypocrisy. For many Protestants, therefore, one of the best ways to preserve true liberty of the individual conscience is to leave that conscience entirely free, in religious matters, from considerations of civil consequences.

Oprah scores the Haggard interview

Today, Oprah and Mr. & Mrs. Ted Haggard on Oprah. If you can’t watch, check out the pics and narration on the Oprah website.
Not sure I’ll see it. Let’s make this an open forum on the program and all things Haggard…

Sexual abuse and sexual orientation: A prospective study

Online now ahead of publication is a report from H. Wilson and C. Widom of a prospective study of the relationship between sexual abuse, physical abuse and neglect and sexual orientation in men and women. Published to subscribers January 7, 2009 on the Archives of Sexual Behavior website, the abstract provides a glimpse into the many findings reported here.

Existing cross-sectional research suggests associations between physical and sexual abuse in childhood and same-sex sexual orientation in adulthood. This study prospectively examined whether abuse and/or neglect in childhood were associated with increased likelihood of same-sex partnerships in adulthood. The sample included physically abused (N = 85), sexually abused (N = 72), and neglected (N = 429) children (ages 0-11) with documented cases during 1967-1971 who were matched with non-maltreated children (N = 415) and followed into adulthood. At approximately age 40, participants (483 women and 461 men) were asked about romantic cohabitation and sexual partners, in the context of in-person interviews covering a range of topics. Group (abuse/neglect versus control) differences were assessed with cross-tabulations and logistic regression. A total of 8% of the overall sample reported any same-sex relationship (cohabitation or sexual partners). Childhood physical abuse and neglect were not significantly associated with same-sex cohabitation or sexual partners. Individuals with documented histories of childhood sexual abuse were significantly more likely than controls to report ever having had same-sex sexual partners (OR = 2.81, 95% CI = 1.16-6.80, p = .05); however, only men with histories of childhood sexual abuse were significantly more likely than controls to report same-sex sexual partners (OR = 6.75, 95% CI = 1.53-29.86, p = .01). These prospective findings provide tentative evidence of a link between childhood sexual abuse and same-sex sexual partnerships among men, although further research is needed to explore this relationship and to examine potential underlying mechanisms.

Beyond the result reported above there is much of interest here. I want to describe some how sexuality was measured and then make some general observations. This study will get more than one post.
One of the weaknesses of research on sexual orientation and social factors has been the lack of long term prospective studies. Most research into abuse and sexual orientation is based on retrospective self-report. This study is a significant improvement in that the authors had documentation of childhood sexual and physical abuse and neglect regarding 908 children from juvenile and family courts in a midwestern metropolitan area. The cases were reported and processed between 1967 and 1971. The authors then interviewed as many of these individuals as possible and included interviews with a matched set of control participants. The control group was matched with the abuse group on age, sex, race/ethnicity, and approximate social class at the time of the abuse. The average age of participant reports for all cases was 6.3 years.
At follow up, when the participants were in their late 30s and early 40s, they were asked if they lived (at the time of the interview) with a person of the same sex in a sexual relationship, whether the person had ever cohabited in a same-sex relationship, had ever had a same-sex sexual partner and whether the person had such a partner with the past year. Attraction was not directly assessed which is an unfortunate aspect of the study. Primarily the authors were interested in sames-sex sexual behavior, which may or may not indicate enduring attractions.
Among males, 2.9% reported a same-sex partner within the last year and 6.4% saying they had such a partner at some time in the past. Percentages were similar for women (2.1% and 6.8% respectively). Similar differences were reported for cohabitation and any prior same-sex relationships. Nearly all participants reported sexual partners of both sexes. Only five men (1.3%) and one woman (.24%) reported exclusively same-sex relations. It is highly likely that some of these individuals would identify as straight but had engaged in same-sex relations at some point in their past.
The main significant finding was reported in the abstract: “men with histories of childhood sexual abuse were significantly more likely than controls to report same-sex sexual partners.” There was no relationship between child sexual abuse and sexual behavior for women. Also, “child physical abuse and neglect were not significantly associated with increased likelihood of same-sex cohabitation or sexual partnerships” (from paper, pg 7). While sexual abuse is associated with an increased likelihood of same-sex behavior, this is not a study that shows homosexuality is caused by sexual abuse. Also, the study does not indicate that sexual abuse leads to homosexuality. In the control group, 5.3% said they had engaged in same-sex relationships, whereas in the sexual abuse group, 27.3% did. More on this in the next post.
This study is a significant challenge to reparative drive theory. Reparative theory, on display recently on the Dr. Phil Show, proposes that gender disturbances are caused by a poor relationship with the same-sex parent. Although this study does not directly test a specific set of family dynamics, it is plausible based on reparative concepts to predict that abuse and neglect might be more frequent in homes where dad is uninvolved or hostile to the children. Dr. Nicolosi frequently says he has never met a gay man who had a good relationship with his father. One would expect a significant elevation in these circumstances but none shows up here. Regarding parenting and sexual orientation, Wilson and Widom write:

These results were consistent for men and women and support the conclusions of Bell et al (1981) that early parenting experiences, positive or negative, play little direct role in the development of sexual orientation. Among women, we also found no associations between childhood sexual abuse and same-sex relationships.

This study, along with the recent work from Andrew Francis casts more doubt on reparative drive theory as a general theory of same-sex attraction. In a future post, I want to address additional implications of this study, especially regarding the complex question of how sexual orientation may be related to sexual abuse. The pattern of findings in the Wilson and Widom study can be interpreted in several ways. More about that soon.