Cardinal: Catholic schools welcome kids of gays – but priest made OK call
(Boston) Boston Cardinal Sean O’Malley on Wednesday defended a priest who denied admission to a parish school to a gay couple’s child, calling it a pastoral decision and saying the priest had his “full confidence and support.”
O’Malley’s comments on his blog were his first public remarks about the decision earlier this month by St. Paul Elementary School in Hingham to rescind the boy’s acceptance because his parents are lesbians.
A parent of the boy said the Rev. James Rafferty, the parish priest at St. Paul’s, said her relationship was “in discord” with church teachings, which sees marriage as only between a man and a woman. She said the principal told her teachers wouldn’t be prepared to handle the boy’s questions when he realized the church’s view of family conflicted with what he saw at home. The parent spoke to The Associated Press but asked not to be named to protect the welfare of the child.
The decision prompted calls for O’Malley to intervene. The Catholic Schools Foundation, which O’Malley chairs, said the decision was at odds with Gospel teaching, and it wouldn’t fund schools that made similar decisions.
The archdiocese’s head of education later called the parent, apologized and offered to help the 8-year-old enroll in another Catholic school.
O’Malley said Rafferty had come under “undue criticism” for the decision.
“He made a decision about the admission of the child to St. Paul School based on his pastoral concern for the child,” O’Malley wrote. “I can attest personally that Father Rafferty would never exclude a child to sanction the child’s parents.”
The archdiocese said it is creating a policy to clarify its schools don’t bar children with same-sex parents.
“It is true that we welcome people from all walks of life,” O’Malley wrote. “But we recognize that, regardless of the circumstances involved, we maintain our responsibility to teach the truths of our faith, including those concerning sexual morality and marriage.”
O’Malley began his post with a recollection about meeting the young daughter of a murdered woman who had run a brothel while he was bishop in the West Indies. He said the woman’s daughter had left public school because she was being badly taunted, and he immediately directed that the girl be admitted to the local Catholic school.
“Catholic schools exist for the good of the children and our admission standards must reflect that,” he wrote. “We have never had categories of people who were excluded.”
The Hingham case was similar to a situation in Boulder, Colo., in which a Catholic school said two children of lesbian parents could not re-enroll because of their parents’ sexual orientation, and the Denver Archdiocese backed the decision.
“It is clear that all of their school policies (in Denver) are intended to foster the welfare of the children and fidelity to the mission of the Church,” O’Malley wrote. “Their positions and rationale must be seriously considered.”
E. Lynn Harris Made Sexuality A Bestseller
Author E. Lynn Harris, best known for his novels portraying black male characters conflicted with their sexuality, died Friday in Los Angeles at age 54. Host Michel Martin offers a remembrance of the bestselling author, who talked about his writing as a guest on Tell Me More. See E. Lynn Harris Made Sexuality A Bestseller
NPR
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Diocese of Niagara to offer same-sex blessings
As of Sept. 1, the diocese of Niagara will allow its priests to bless same-gender couples who have been civilly married.
Niagara becomes the second diocese in the Anglican Church of Canada, after the Vancouver-based New Westminster, to offer a sacrament for same-sex blessings. (The diocese of New Westminster, which allowed same-sex blessings in 2002, currently limits the rite to eight parishes.) The issue of same-sex blessings continues to deeply divide Anglicans in Canada as well as worldwide.
“The Niagara Rite is intended for the voluntary use of priests who wish to offer a sacrament of blessing regardless of the gender of the civilly married persons…” the diocese of Niagara said on its Web site, www.niagara.anglican.ca
The rite may also be used for the blessing or renewal of vows for couples “celebrating a significant moment in their married life together,” said an introduction to the Niagara Rite.
The approval of the rite came five years after the diocesan synod of Niagara passed a motion allowing civilly-married gay couples, “where at least one party is baptized,” to receive a church blessing. The diocesan bishop at that time, Ralph Spence, had refused to implement the motion. In January 2008, a similar motion was approved by Niagara’s diocesan synod, and this time, Bishop Spence gave his approval, but said he reserved the right to determine when the same-sex blessings would move forward.
Last fall, Bishop Spence’s successor, Michael Bird, informed a meeting of the Canadian house of bishops that he intended to develop the rite, saying, “I believe we are among those who have been called by God to speak with a prophetic voice on this subject.”
Under a list of protocols outlined by Bishop Bird, a cleric who wishes to offer the Niagara Rite must contact the bishop’s office “so that a conversation can take place between the bishop and the cleric involved.” The cleric is expected to provide details about the couple the cleric intends to bless “and should be prepared to have a conversation about the response of the parish to the blessings,” the list added. “A date for such a blessing should not be confirmed with the couple until after this conversation with the bishop has taken place.”
A parish is not required to get the approval of its vestry before it can offer such blessings.
Two other dioceses – Montreal and Ottawa – have also informed the house of bishops about their intention to move ahead with same-sex blessings. At that meeting, the house of bishops issued a statement saying that a “large majority” of its members could affirm “a continued commitment to the greatest extent possible” to a moratorium on the blessing of same-sex unions. But it acknowledged that the moratorium, which had been sought by the Archbishop of Canterbury and the primates of the Anglican Communion, would be difficult for some dioceses “that in confidence have made decisions on these matters.”
The issue of whether dioceses can offer same-sex blessings is likely to be revisited at the 2010 meeting of General Synod, the governing body of the Anglican Church of Canada. In 2007, General Synod had agreed that blessing rites for gay couples are “not in conflict” with core church doctrine, but refused to affirm the authority of dioceses to offer them. General Synod delegates had also voted to study revising the marriage canon (church law) to allow priests to marry all legally qualified persons. Marriage for gay people has been legal in Canada since 2005.
Last spring, Council of General Synod (CoGS), the church’s governing body in between General Synod meetings, decided not to ask General Synod 2010 to amend the marriage canon to allow for the marriage of same-sex couples. The decision was made after the faith, worship and ministry committee, which was asked by CoGS to prepare “a theological rationale to allow for the marriage of all legally qualified persons,” said that it found the request problematic. Janet Marshall, committee chair, told CoGS that some members felt uncomfortable about being asked to create a rationale for only one side of the argument.
See Diocese of Niagara to offer same-sex blessings
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Homosexual Haitian Migrants Focus of UA Doctoral Student’s Research
Erin Durban spent time in Haiti last year initiating her field research about individuals who immigrate to the United States. While there, she worked to immerse herself in the culture, which included learning about vévé, religious symbols used during rituals, from a Haitian vodou priest, Edouard Glissant.
Erin Durban, center, is making her second trip to Haiti to learn about the decisions homosexual Haitians make in immigrating to the United States, but then opting to return to their home country.
Erin Durban, a doctoral degree candidate in the UA’s gender and women’s studies department, will travel to Haiti to study the decisions homosexual Haitians migrants make when they leave for the U.S. but then return home.
As an undergraduate in Denver, Erin Durban began to study the conditions of Haitian immigrants and ways the United States has been embroiled in the history of the country.
Now a University of Arizona doctoral degree candidate in gender and women’s studies, Durban is studying the immigration of “queer-identified” Haitians who choose to leave for the United States, but then opt to return home.
Perplexing to Durban is the idea that the United States has a reputation for offering “more liberated spaces” to people around the world seeking asylum – whether for political, economic, religious reasons or because of sexual orientation – and yet certain populations of Haitians decide to return to a county that has offers little protection against sex-based discrimination.
Durban, whose research interests are in sexuality, migration and cultural studies as well as social and economic justice, said she is interested in studying way Haitians interpret the relationship between the United States and Haiti within the context of what is defined as “home.”
She recently received a Social and Behavioral Sciences Research Institute grant for her project, “Desire to Return, Desire to Leave: Investigating Queer Haitian Migration.” The institute, which operates out of the College of Social and Behavioral Sciences, promotes research in the college.
The project will take her later this month to the country of more than 9 million inhabitants, where she will spend several weeks conducting research in Jacmel and Port-au-Prince to better understand the complexities association with the migration of Haitians who are homosexual.
Her investigation, she said, may also help to shed more light on the ways in which economic, political and social interactions and pressures influence certain people.
One challenge she’ll face is the limited amount of information about homosexuals in Haitians, said Durban, who intends to publish an article about her research and incorporate her findings into her dissertation.
“Surprisingly, there is not a lot of research about queer migration in Haiti,” Durban said, noting that of existing literature and documentaries, most tend to focus on gay men or the vodou, or voodoo, religion, which tends to be more accepting of homosexuals.
The focus, too, tends to be on the turmoil in Haiti, considered the poorest country in the Western Hemisphere.
Durban’s interest in these issues was heighted about five years ago with the announcement of the United Nations’ Stabilization Mission in Haiti, a mandate established in response to armed opposition in the country. The United States is among the countries offering military and police personnel in the effort.
“Everywhere I went it seemed I was hearing about Haiti and I found it very strange that here is this place that is really close that no one ever really talks about,” she said. “But when they do, all we ever hear about is corruption, violence and disease.”
Durban said it is important to understand – outside of the typical contexts of violence and poverty – how gender and sexuality are shaping the experience of migrants.
She was encouraged to begin studying what she described as “the coexistence” of two seemingly conflicting beliefs about migration after visiting Haiti last year.
One belief describes the desire by gays and lesbians to leave Haiti for the more “progressive” United States, whereas another describes a strong desire to return to Haiti once in the United States because of a preference to live in their home countries.
Her research, she said, may help explain the role that family obligations, work-related struggles, the pursuit of citizenship, homophobia, the stigma associated with being an immigrant, “the heightened anti-immigrant fervor post-Sept. 11″ and other factors play in migrants choosing to leave the United States.
In her grant proposal, Durban noted that her research could potentially “rethink the idea of the United States as a site of ‘liberation’ for queer people of the world from a new vantage point.” Of particular concern are ways in which racism, xenophobia and homophobia affect and influence the decisions of Haitian migrants.
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Ancient India didn’t think homosexuality was against nature
NEW DELHI: Was Indian society tolerant of homosexuality before the colonial administration proscribed it in 1860? The government has taken conflicting positions on this within the country and outside.
On a petition pending before the Delhi high court seeking to decriminalize homosexuality, the government said in its counter affidavit that that there were “no convincing reports to indicate that homosexuality or other offences against the order of nature mentioned in Section 377 IPC were acceptable in the Indian society prior to colonial rule.�
But when it was being reviewed by the UN Human Rights Council last year for the first time ever, India distanced itself from that provision when Sweden, arguably the most gay-friendly country in the world, questioned its record in ensuring equality irrespective of a person’s sexual orientation.
This is how Goolam Vahanvati, who was then solicitor-general and is now attorney-general, tried to save India’s face before the council as part of its official delegation. “Around the early 19th Century, you probably know that in England they frowned on homosexuality, and therefore there are historical reports that various people came to India to take advantage of its more liberal atmosphere with regard to different kinds of sexual conduct.
“As a result, in 1860 when we got the Indian Penal Code, which was drafted by Lord Macaulay, they inserted Section 377 which brought in the concept of ‘sexual offences against the order of nature’.
Now in India we didn’t have this concept of something being ‘against the order of nature’. It was essentially a Western concept, which has remained over the years. Now homosexuality as such is not defined in the IPC, and it will be a matter of great argument whether it is ‘against the order of nature.”
Vahanvati’s admission on the international forum that the ban on homosexuality was a western import and its relevance was debatable flies in the face of the government’s unabashed efforts before the Delhi high court to retain Section 377, complete with its colonial baggage and archaic notion of unnatural offences.
Whatever the politics behind this glaring contradiction, there is ample evidence placed before the high court by petitioner Naz Foundation substantiating in effect Vahanvati’s view that in the centuries prior to the enactment of section 377, India was rather accommodating of homosexuals. See Ancient India didn’t think homosexuality was against nature
Times of India
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Dean drops out of LGBT Democratic Pary Fundraiser
(Washington) According to Ben Smith at Politico, former DNC Chairman Howard Dean has pulled out of tomorrow’s LGBT Democratic Party Fundraiser in Washington, D.C. A Dean spokeswoman, Karen Finney, said that he pulled out due to a scheduling conflict because of a “family commitment.” Dean was listed as one of …
A gay marriage poll released by the L.A. Times reveals that a yawning racial chasm exists over the issue. Pollsters found that a substantial majority in a sampling of 1,500 registered voters in Los Angeles — 56 percent — favored legalizing same-sex marriage, while only 37 percent opposed it. However, after parsing the demographics, vivid ethnic demarcations emerge. (See L.A. Weekly reporter Patrick Range McDonald’s extensive coverage of the growing outreach by pro-gay-marriage advocates into both the ethnic and agrarian communities of California.)
Caucasian voters favor legalization by a huge 68 percent margin, with 27 percent opposing it. The breakdown among African Americans is substantially, if not quite completely, reversed: 54 percent oppose gay marriage, with 37 percent supporting it. (Conflicting points of views in the local African American community have been glimpsed on the L.A. Sentinel‘s opinion page, with lesbian commentator Jasmyne A. Cannick for gay marriage and conservative columnist Firpo Carr condemning it.)
Meanwhile, the Times reports that Latinos are evenly split, with 45 percent supporting and 46 opposing same-sex weddings. It is the swing Latino electorate that advocates on both sides will seek to win over in an anticipated 2010 ballot rematch of Proposition 8. See
Poll Finds Racial, Ethnic Divides Over Gay Marriage
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We’re Deer. We’re Queer. Get Used to It.
Homosexuality in humans is a hot-button issue that gets plenty of coverage, but same-gender sex in animals rarely makes headlines. The organizers of a new Norwegian exhibition on homosexual behavior in the animal kingdom hope to call attention to the often ignored subject.
“People always come up with the argument that homosexuality is somehow against nature. And that’s not true,” said Petter Bøckman, the academic advisor for the “Against Nature?” exhibition at the Norwegian Natural History Museum of the University of Oslo.
Through models, photos, texts, and specimens ranging in size from tiny insects to enormous sperm whales, visitors can learn about a small selection of gay animals.
Scientists have observed homosexual behavior in 1,500 animal species, said Bøckman. Take, for instance, bonobos, one of our closest relatives and perhaps the most well-known homosexual animals. “They’re known to be rampantly bisexual,” he said. Killer whales, bottlenose dolphins, West Indian manatees, and giraffes have all-male orgies. Among black-headed gulls, scientists estimate that one in ten pairs is comprised of two females. Same-sex penguin couples have been known to have long relationships and raise chicks.
Homosexuality is most widespread among animals with a complex herd life. It functions as a kind of social glue for bonobos, who use sex to diffuse conflict—a marked difference from other primates that solve conflicts with violence. Homosexuality also plays a social role among other male animals, such as big horn sheep and lions.
But researchers have no idea what the advantage is, if any, of homosexual behavior among dragonflies, scarab beetles, or, as observed at least once, two male octopuses of different species. See We’re Deer. We’re Queer. Get Used to It.
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Disgraced pastor speaks at Charlotte church
CHARLOTTE – Disgraced evangelist Ted Haggard spoke to a Charlotte congregation Sunday morning.
Haggard was the pastor of the 12,000-member New Life Church in Colorado Springs and the Head of the National Association of Evangelicals until a gay sex scandal in November 2006 led to his downfall.
He spoke Sunday morning to the Elevation Church as part of a series entitled “Healer.” Haggard apologized to the audience and shared details about the conflict and confusion he struggles.
“I am so sorry that I caused pain in your family,” Haggard said. “I am so ashamed that I misrepresented the body of Christ.”
In November 2006, a male prostitute claimed Haggard paid him for sex for three years and that Haggard used crystal meth. Haggard denies the drug allegations.
See Disgraced pastor speaks at Charlotte church
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Court stays two men on birth certificate
Conflict between state laws mean case will wend its way through Federal courts. Adopted in NY.
