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Thursday, June 22, 2023

Normality (behavior)

From Wikipedia, the free encyclopedia

Normality is a behavior that can be normal for an individual (intrapersonal normality) when it is consistent with the most common behavior for that person. Normal is also used to describe individual behavior that conforms to the most common behavior in society (known as conformity). However, normal behavior is often only recognized in contrast to abnormality. In many cases normality is used to make moral judgements, such that normality is seen as good while abnormality is seen as bad, or conversely normality can seen as boring and uninteresting. Someone being seen as normal or not normal can have social ramifications, such as being included, excluded or stigmatized by wider society.

Measuring

Many difficulties arise in measuring normal behaviors—biologists come across parallel issues when defining normality. One complication that arises regards whether 'normality' is used correctly in everyday language. People say "this heart is abnormal" if only a portion of it is not working correctly, yet it may be inaccurate to include the entirety of the heart under the description of 'abnormal'. There can be a difference between the normality of a body part's structure and its function. Similarly, a behavioral pattern may not conform to social norms, but still be effective and non-problematic for that individual. Where there is a dichotomy between appearance and function of a behavior, it may be difficult to measure its normality. This is applicable when trying to diagnose a pathology and is addressed in the Diagnostic and Statistical Manual of Mental Disorders.

Statistical normality

In general, 'normal' refers to a lack of significant deviation from the average. The word normal is used in a more narrow sense in mathematics, where a normal distribution describes a population whose characteristics center around the average or the norm. When looking at a specific behavior, such as the frequency of lying, a researcher may use a Gaussian bell curve to plot all reactions, and a normal reaction would be within one standard deviation, or the most average 68.3%. However, this mathematical model only holds for one particular trait at a time, since, for example, the probability of a single individual being within one standard deviation for 36 independent variables would be one in a million.

In statistics, normal is often arbitrarily considered anything that falls within about 1.96 standard deviations of the mean, i.e. the most average 95% (1.96). The probability of an individual being within 1.96 standard deviations for 269 independent variables is approximately one in a million. For only 59 independent variables, the probability is just under 5%. Under this definition of normal, it is abnormal to be normal for 59 independent variables.

Sociology

Durkheim

In his Rules of the Sociological Method, French sociologist Émile Durkheim indicates that it is necessary for the sociological method to offer parameters in order to distinguish normality from pathology or abnormality. He suggests that behaviors, or social facts, which are present in the majority of cases are normal, and exceptions to that behavior indicate pathology. Durkheim's model of normality further explains that the most frequent or general behaviors, and thus the most normal behaviors, will persist through transition periods in society.

Crime, for instance, should be considered normal because it exists in every society through every time period. There is a two-fold version of normality; behaviors considered normal on a societal level may still be considered pathological on an individual level. On the individual level, people who violate social norms, such as criminals, will invite a punishment from others in the society.

Social norms

An individual's behaviors are guided by what they perceive to be society's expectations and their peers' norms. People measure the appropriateness of their actions by how far away they are from those social norms. However, what is perceived as the norm may or may not actually be the most common behavior. In some cases of pluralistic ignorance, most people wrongly believe the social norm is one thing, but in fact very few people hold that view.

When people are made more aware of a social norm, particularly a descriptive norm (i.e., a norm describing what is done), their behavior changes to become closer to that norm. The power of these norms can be harnessed by social norms marketing, where the social norm is advertised to people in an attempt to stop extreme behavior, such as binge drinking. However, people at the other extreme (very little alcohol consumption) are equally likely to change their behavior to become closer to the norm, in this case by increasing alcohol consumption.

Instead of using descriptive norms, more effective social norms marketing may use injunctive norms which, instead of describing the most common behavior, outline what is approved or disapproved of by society. When individuals become aware of the injunctive norm, only the extremes will change their behavior (by decreasing alcohol consumption) without the boomerang effect of under-indulgers increasing their drinking.

The social norms that guide people are not always normal for everyone. Behaviors that are abnormal for most people may be considered normal for a subgroup or subculture. For example, normal college student behavior may be to party and drink alcohol, but for a subculture of religious students, normal behavior may be to go to church and pursue religious activities. Subcultures may actively reject "normal" behavior, instead replacing society norms with their own.

What is viewed as normal can change dependent on both timeframe and environment. Normality can be viewed as "an endless process of man's self-creation and his reshaping of the world." Within this idea, it is possible to surmise that normality is not an all-encompassing term, but simply a relative term based around a current trend in time. With statistics, this is likened to the thought that if the data gathered provides a mean and standard deviation, over time these data that predict "normalness" start to predict or dictate it less and less since the social idea of normality is dynamic. This is shown in studies done on behavior in both psychology and sociology where behavior in mating rituals or religious rituals can change within a century in humans, showing that the "normal" way that these rituals are performed shifts and a new procedure becomes the normal one.

Since normality shifts in time and environment, the mean and standard deviation are only useful for describing normality from the environment from which they are collected.

Sexual behavior

As another example, understandings of what is normal sexual behavior varies greatly across time and place. In many countries, perceptions on sexuality are largely becoming more liberal, especially views on the normality of masturbation and homosexuality. Social understanding on normal sexual behavior also varies greatly country by country; countries can be divided into categories of how they approach sexual normality, as conservative, homosexual-permissive, or liberal.

The United States, Ireland, and Poland have more conservative social understanding of sexuality among university students, while Scandinavian students consider a wider variety of sexual acts as normal. Although some attempts have been made to define sexual acts as normal, abnormal, or indeterminate, these definitions are time-sensitive. Gayle Rubin's 1980s model of sexual 'normality' was comprehensive at the time but has since become outdated as society has liberalized.

Regulation

A disharmony exists between a virtual identity of the self and a real social identity, whether it be in the form of a trait or attribute. If a person does not have this disharmony, then he or she is described as normal. A virtual identity can take many definitions, but in this case a virtual identity is the identity that persons mentally create that conforms to societal standards and norms, it may not represent how they actually are, but it represents what they believe is the typical "normal" person. A real social identity is the identity that persons actually have in their society or is perceived, by themselves or others, to have. If these two identities have differences between each other, there is said to be disharmony. Individuals may monitor and adapt their behavior in terms of others' expected perceptions of the individual, which is described by the social psychology theory of self-presentation. In this sense, normality exists based on societal norms, and whether someone is normal is entirely up to how he or she views him- or herself in contrast to how society views him or her. While trying to define and quantify normality is a good start, all definitions confront the problem of whether we are even describing an idea that even exists since there are so many different ways of viewing the concept.

Effects of labeling

When people do not conform to the normal standard, they are often labelled as sick, disabled, abnormal, or unusual, which can lead to marginalization or stigmatization. Most people want to be normal and strive to be perceived as such, so that they can relate to society at large. Without having things in common with the general population, people may feel isolated among society. The abnormal person feels like they have less in common with the normal population, and others have difficulty relating to things that they have not experienced themselves. Additionally, abnormality may make others uncomfortable, further separating the abnormally labelled individual.

Since being normal is generally considered an ideal, there is often pressure from external sources to conform to normality, as well as pressure from people's intrinsic desire to feel included. For example, families and the medical community will try to help disabled people live a normal life. However, the pressure to appear normal, while actually having some deviation, creates a conflict—sometimes someone will appear normal, while actually experiencing the world differently or struggling. When abnormality makes society feel uncomfortable, it is the exceptional person themselves who will laugh it off to relieve social tension. A disabled person is given normal freedoms, but may not be able to show negative emotions. Lastly, society's rejection of deviance and the pressure to normalize may cause shame in some individuals. Abnormalities may not be included in an individual's sense of identity, especially if they are unwelcome abnormalities.

When an individual's abnormality is labelled as a pathology, it is possible for that person to take on both elements of the sick role or the stigmatization that follows some illnesses. Mental illness, in particular, is largely misunderstood by the population and often overwhelms others' impression of the patient.

Intrapersonal normality

Most definitions of normality consider interpersonal normality, the comparison between many different individual's behaviors to distinguish normality from abnormality. Intrapersonal normality looks at what is normal behavior for one particular person (consistency within a person) and would be expected to vary person-to-person. A mathematical model of normality could still be used for intrapersonal normality, by taking a sample of many different occurrences of behavior from one person over time.

Also like interpersonal normality, intrapersonal normality may change over time, due to changes in the individual as they age and due to changes in society (since society's view of normality influences individual peoples' behavior).

It is most comfortable for people to engage in behavior which conforms to their own personal habitual norms. When things go wrong, people are more likely to attribute the negative outcome on any abnormal behavior leading up to the mishap. After a car crash, people may say "if only I didn't leave work early," blaming the crash on their actions which were not normal. This counterfactual thinking particularly associates abnormal behavior with negative outcomes.

Behavioral normality

In medicine, behavioral normality pertains to a patient's mental condition aligning with that of a model, healthy patient. A person without any mental illness is considered a normal patient, whereas a person with a mental disability or illness is viewed as abnormal. These normals and abnormals in the context of mental health subsequently create negative stigmatic perceptions towards individuals with mental illness.

According to the Brain & Behavior Research Foundation, "an estimated 26.2 percent of Americans ages 18 and older—about 1 in 4 adults—suffer from one or more of (several) disorders in a given year." Though the population of American individuals living with mental illness is not as small of a minority as commonly perceived, it is considered abnormal nonetheless, therefore the subject of discrimination and abuse such as violent therapies, punishments, or labeling for life by the normal, healthy majority. The CDC reported that "cluster[s] of negative attitudes and beliefs motivate the general public to fear, reject, avoid, and discriminate against people with mental illnesses." In continuum, the resources available to those who suffer from such illness are limited, and government support is constantly being cut from programs that help individuals living with mental illness live more comfortable, accommodative, happier lives.

Neuronal and synaptic normality

Hebbian associative learning and memory maintenance depends on synaptic normalization mechanisms to prevent synaptic runaway. Synaptic runaway describes overcrowding of dendritic associations, which reduce sensory or behavioral acuteness proportional to the level of synaptic runaway. Synaptic/neuronal normalization refers to synaptic competition, where the prosper of one synapse may weakening the efficacy of other nearby surrounding synapses with redundant neurotransmission.

Animal dendritic density greatly increases throughout waking hours despite intrinsic normalization mechanisms as described as above. The growth rate of synaptic density is not sustained in a cumulative fashion. Without a pruning state, the signal to noise ratio of CNS mechanism would not be able to operate with maximum effectiveness, and learning would be detrimental to animal survival. Neuronal and synaptic normalization mechanisms must operate so positive association feedback loops to not become rampant while constantly processing new environmental information.

Some researchers speculate that the slow oscillation (nREM) cycles of animal sleep constitute an essential 're-normalization' phase. The re-normalization occurs from cortical large amplitude brain rhythm, in the low delta range (0.5–2 Hz), synaptically downscaling the associations from the wakeful learning state. Only the strongest associations survive the pruning from this phase. This allows retention of salient information coding from the previous day, but also allows more cortical space and energy distribution to continue effective learning subsequently after a slow-wave oscillation episode of sleep.

Also, organisms tend to have a normal biological developmental pathway as a central nervous system ages and/or learns. Deviations for a species' normal development frequently will result in behavior dysfunction, or death, of that organism.

Clinical normality

Applying normality clinically depends on the field and situation a practitioner is in. In the broadest sense, clinical normality is the idea of uniformity of physical and psychological functioning across individuals.

Psychiatric normality, in a broad sense, states that psychopathology are disorders that are deviations from normality.

Normality, and abnormality, can be characterized statistically. Related to the previous definition, statistical normality is usually defined it in terms of a normal distribution curve, with the so-called 'normal zone' commonly accounting for 95.45% of all the data. The remaining 4.55% will lie split outside of two standard deviations from the mean. Thus any variable case that lies outside of two deviations from the mean would be considered abnormal. However, the critical value of such statistical judgments may be subjectively altered to a less conservative estimate. It is in fact normal for a population to have a proportion of abnormals. The presence of abnormals is important because it is necessary to define what 'normal' is, as normality is a relative concept. So at a group, or macro, level of analysis, abnormalities are normal given a demographic survey; while at an individual level, abnormal individuals are seen as being deviant in some way that needs to be corrected.

Statistical normality is important in determining demographic pathologies. When a variable rate, such as virus spread within a human population, exceeds its normal infection rate, then preventative or emergency measures can be introduced. However, it is often impractical to apply statistical normality to diagnose individuals. Symptom normality is the current, and assumed most effective, way to assess patient pathology.

DSM

Normality, as a relative concept, is intrinsically involved with contextual elements. As a result, clinical disorder classification has particular challenges in discretely diagnosing 'normal' constitutions from true disorders. The Diagnostic and Statistical Manual of Mental Disorders (DSM) is the psychiatric profession's official classification manual of mental disorders since its first published version (DSM-I) by the American Psychological Association in 1952.

As the DSM evolved into its current version (DSM-V) in late 2013, there have been numerous conflicts in proposed classification between mental illness and normal mentality. In his book Saving Normal, Dr. Allen Frances, who chaired the task force for content in the DSM-IV and DSM-IV-TR, wrote a scathing indictment of the pressures incumbent on the definition of "normal" relative to psychological constructs and mental illness.

Most of this difficulty stems from the DSM's ambiguity of natural contextual stressor reactions versus individual dysfunction. There are some key progressions along the DSM history that have attempted to integrate some aspects of normality into proper diagnosis classification. As a diagnostic manual for classification of abnormalities, all DSMs have been biased towards classifying symptoms as disorders by emphasizing symptomatic singularity. The result is an encompassing misdiagnosis of possible normal symptoms, appropriate as contextually derived.

DSM-II

The second edition of the DSM could not be effectively applied because of its vague descriptive nature. Psychodynamic etiology was a strong theme in classifying mental illnesses. The applied definitions became idiosyncratic, stressing individual unconscious roots. This made applying the DSM unreliable across psychiatrists. No distinction between abnormal to normal was established.

Evidence of the classification ambiguity were punctuated by the Rosenhan experiment of 1972. This experiment demonstrated that the methodology of psychiatric diagnosis could not effectively distinguish normal from disordered mentalities. DSM-II labelled 'excessive' behavioral and emotional response as an index of abnormal mental wellness to diagnose some particular disorders. 'Excessiveness' of a reaction implied alternative normal behavior which would have to include a situational factor in evaluation. As an example, a year of intense grief from the death of a spouse may be a normal appropriate response. To have intense grief for twenty years would be indicative of a mental disorder. As well, to grieve intensely over the loss of a sock would also not be considered normal responsiveness and indicate a mental disorder. The consideration of proportionality to stimuli was a perceived strength in psychiatric diagnosis for the DSM-II.

Another characteristic of the DSM-II systemization was that it classified homosexuality as a mental disorder. Thus, homosexuality was psychiatrically defined as a pathological deviation from "normal" sexual development. In the 7th printing of the DSM-II, "homosexuality" was replaced with "sexual orientation disturbance." The intent was to have a label that applied only to homosexual individuals who were bothered by their sexual orientation. In this manner homosexuality would not be viewed as an atypical mental disorder; only if it was distressing would it be classified as a mental illness. However, the DSM-II did not state that homosexuality was normal, either, and a diagnosis of distress related to one's sexual orientation was retained in all editions of the DSM until the DSM-5 in 2013, under different names.

DSM-III

DSM-III was a best attempt to credit psychiatry as a scientific discipline from the opprobrium resulting from DSM-II. A reduction in the psychodynamic etiologies of DSM-II spilled over into a reduction symptom etiology altogether. Thus, DSM-III was a specific set of definitions for mental illnesses, and entities more suited to diagnostic psychiatry, but which annexed response proportionality as a classification factor. The product was that all symptoms, whether normal proportional response or inappropriate pathological tendencies, could both be treated as potential signs of mental illness.

DSM-IV

DSM-IV explicitly distinguishes mental disorders and non-disordered conditions. A non-disordered condition results from, and is perpetuated by, social stressors. Included in DSM-IV's classification is that a mental disorder "must not be merely an expectable and culturally sanctioned response to a particular event, for example, the death of a loved one. Whatever its original cause, it must currently be considered a manifestation of a behavioral, psychological, or biological dysfunction in the individual" (American Psychiatric Association 2000:xxxi) This had supposedly injected normality consideration back into the DSM, from its removal from DSM-II. However, it has been speculated that DSM-IV still does not escape the problems DSM-III faced, where psychiatric diagnoses still include symptoms of expectable responses to stressful circumstances to be signs of disorders, along with symptoms that are individual dysfunctions. The example set by DSM-III, for principally symptom-based disorder classification, has been integrated as the norm of mental diagnostic practice.

DSM-5

The DSM-5 was released in the second half of 2013. It has significant differences from DSM IV-TR, including the removal of the multi-axial classifications and reconfiguring the Asperger's/autistic spectrum classifications.

Criticisms of diagnostics

Since the advent of DSM-III, the subsequent editions of the DSM have all included a heavy symptom based pathology diagnosis system. Although there have been some attempts to incorporate environmental factors into mental and behavioral diagnostics, many practitioners and scientists believe that the most recent DSM's are misused. The symptom bias makes diagnosing quick and easier allowing for practitioners to increase their clientele because symptoms can be easier to classify and deal with than dealing with life or event histories which have evoked what may be a temporary and normal mental state in reaction to a patients environmental circumstances.

The easy-to-use manual not only has increased the perceived need for more mental health care, stimulating funding for mental health care facilities, but also has had a global impact on marketing strategies. Many pharmaceutical commercial ads list symptoms such as fatigue, depression, or anxiety. However, such symptoms are not necessarily abnormal, and are appropriate responses to such occurrences as the loss of a loved one. The targets of such ads in such cases do not need medication and can naturally overcome their grief, but with such an advertising strategy pharmaceutical companies can greatly expand their marketing.

Straight pride

From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Straight_pride

Straight pride is a slogan that arose in the 1980s and early 1990s that has primarily been used by social conservatives as a political stance and strategy. The term is described as a response to "gay pride", a slogan adopted by various groups (later united under the moniker LGBT) in the early 1970s, or to the accommodations provided to gay pride initiative.

Straight pride backlash incidents have generated controversy and media attention. School policies and court decisions regarding freedom of expression have drawn particular attention, spotlighting individuals protesting school expressions against harassment of LGBTQ adolescents.

Background

Stonewall riots spark gay pride

LGBTQ history traces back to ancient civilizations, but the term gay pride is usually associated with the modern LGBTQ rights movement that was sparked by the 1969 Stonewall riots in New York City. Newspaper coverage of the events was minor, since, in the 1960s, huge marches and mass rioting had become commonplace and the Stonewall riots were relatively small. It was the commemorative march one year later that drew 5,000 marchers up New York City's Sixth Avenue, that got nationwide publicity and led to modern-day LGBTQ pride marches. A new period of liberalism in the late 1960s began a new era of more social acceptance for homosexuality which lasted until the late 1970s. In the 1970s, the popularity of disco music and its culture in many ways made society more accepting of gays and lesbians.

Late in 1979, a new religious revival among conservative Catholics and evangelical Protestants ushered in the conservatism politically aligned with the Christian right that would reign in the United States during the 1980s, becoming another obstacle for the progress of the LGBTQ rights movement. During the HIV/AIDS epidemic of the 1980s, LGBTQ communities were further stigmatized as they became the focus of mass hysteria, suffered isolation and marginalization, and were targeted with extreme acts of violence.

Straight pride as an appeal to ridicule

The concept of LGBTQ pride originates as a movement which seeks to challenge the negative images of LGBTQ people by being openly identified with a culturally stigmatized group; as such, it creates a discomfort.

In this context, the terms straight pride and heterosexual pride have been used as an argument criticizing gay pride as unnecessary, stating by contrast with heterosexuality that heterosexuals "don't talk about straight pride", do not have "straight pride rallies", and would be seen as ridiculous if they were to "band together and have a heterosexual pride [...] parade".

This appeal to ridicule argument expresses the idea that showing pride for LGBTQ orientations is equally absurd. Analysts of LGBTQ rights state as a counter-argument that mainstream culture offers many approved social venues (weddings, baptism, family reunions and so on) for heterosexuals to express and celebrate their sexual orientation in public, while LGBTQ individuals feel more isolated and pride parades offer them support and an opportunity for socializing.

Straight pride events

Heterosexual pride parades exist as a response to societal acceptance of LGBTQ visibility, and originated in campuses in the 1990s as a backlash tactic.

Incidents where the slogan or concept of "Straight pride" caused controversy have occurred since the late 1980s. In 1988, Vermont Republican John Burger asked the state's Governor to establish a "Straight Pride Day". In 1990, rallies in support of Straight Pride were held at the University of Massachusetts Amherst (UMass Amherst) organized by the group Young Americans for Freedom; and at nearby Mount Holyoke College. The UMass event was promoted as "Burn a Fag in Effigy" rally. Conservative organizations at UMass Amherst held another such event the next year, attended by about fifty people and protested by a crowd estimated to be ten times larger.

"Straight pride parades" or "straight pride days" have been organized in response to similar events organized by LGBTQ groups. Other events, typically occurring in United States high schools where First Amendment concerns arise, have revolved around people desiring to wear "straight pride" t-shirts.

At a 2010 Tea Party Express rally in Lansing, the state capital of Michigan, a vendor was selling t-shirts printed with the slogan "straight pride". Some state and national gay advocacy groups denounced the shirts, claiming that they echoed the use by racist groups of a "white pride" slogan. Some of the opposition arose from reports that the shirt seller was a sponsor of the event with a cut of sales funding the Tea Party Express, although those reports may not have been accurate.

Support for straight pride events is often based on religious objections to homosexuality. Groups such as the White Aryan Resistance and Ku Klux Klan have also tried to oppose "gay pride" by stressing straight pride.

Individual events

Yellowknife, Northwest Territories, Canada (2005)

In May 2005, the northern Canadian city of Yellowknife announced that it would mark both a gay and straight pride day. After the mayor proclaimed June 10, 2005, as Gay Pride Day, Councillor Alan Woytuik proposed that there be a Heterosexual Day. The mayor agreed and set it for June 9. Woytuik defended the proposal for Heterosexual Day by stating that "recognizing the contributions of heterosexuals is just as legitimate as recognizing the contributions of gay and lesbian communities." The group seeking the Gay Pride Day designation was dismayed, asking if Black History Month would be partnered with White Heritage Month and whether days marking heart disease and strokes should be paired with days celebrating good health. Woytuik's request for Heterosexual Day was widely reported on. Shocked by the attention, he withdrew his request for the proclamation and apologized. He referred to his request as a simple one seeking to treat everyone the same which was blown out of proportion. The city subsequently rescinded its proclamation of Heterosexual Day.

Budapest, Hungary (2010)

In 2010, a heterosexual pride march was held in Budapest. Following the route of an earlier gay pride parade, one hundred people participated including two politicians. The march's stated goal was to prevent future use of public spaces by homosexuals for gatherings.

São Paulo, Brazil (2011)

In August 2011, the city council of São Paulo, Brazil, designated the third Sunday in December as Heterosexual Pride Day [pt] (Portuguese: Dia do Orgulho Hétero). Debate in Brazil over this decision was intense. Evangelical supporter Carlos Apolinário, who previously tried to ban São Paulo Gay Pride Parade, told reporters that his idea was "not anti-gay, but a protest against the privileges the gay community enjoys". The Brazilian Lesbian, Gay, Bisexual, and Transgender Association criticized this claim, arguing "it could provoke homophobic violence."

Chipman, New Brunswick, Canada (2018)

A flag with six horizontal stripes, alternating between black and white
A straight pride flag similar to this was used in New Brunswick

In October 2018, Chipman, New Brunswick resident Glenn Bishop put up a straight pride flag, which was taken down a short while later by LGBTQ people. Hoisting the straight flag was likened to "putting up a swastika" by local Margaret Clark. The flag drew further protests.

San Francisco Bay Area, California, United States (2019)

Don Grundmann, a Bay Area chiropractor, founded the National Straight Pride Coalition (NSPC) in Spring of 2019 for "protecting traditional gender roles, Christianity, heterosexuality, Western Civilization, babies, and the contributions of whites to Western Civilization from the malevolence of the homosexual movement." Grundmann had previously founded Citizens Against Perversion and American Warrior Ministry. The NSPC's first event was planned to be at Modesto, California's Mancini Bowl, the Graceada Park amphitheater, but the permit was denied for safety and compatibility issues, and because their insurance was voided. After failing again to get the needed insurance for a public venue because of the nature of their event, they moved the rally to a private space but were shut down by the owners when they were alerted the event was live streaming and more counter-protesters would likely arrive. The owners were unaware of the nature of the event or group and have disavowed their involvement. After the rally was kicked out of the private venue, they moved to the parking lot of the area's Planned Parenthood, which was closed. "Grundmann had predicted some 500 attendees, but reports put the number closer to 20." Counter-protestors outnumbered participants ten-to-one.

Boston, Massachusetts, United States (2019)

Boston Straight Pride Parade attendees on August 31, 2019. An attendee holds a sign depicting two hands making the 'OK' gesture.

The group Super Happy Fun America (SHFA) organized an August 31 "Straight Pride Parade" that attracted several hundred participants and thousands of protesters. Counter-protesters vastly outnumbered attendees of the parade. SHFA called the event "a response to the 'identity politics' of the left." Emerson College's president M. Lee Pelton warned about the event, as the parade route, starting at Copley Square and ending at Boston City Hall, borders the college campus. He said the event represents "fear and ignorance, humanity's most potent cocktail, masquerading as freedom of speech" in response to which SHFA organizer Samson Racioppi asked for a retraction and apology. The SHFA group was created in 2017 by Kyle Chapman, who founded the group Fraternal Order of the Alt-Knights a week after the Charlottesville Unite the Right riot. Staff include president John Hugo, former Republican Congressional candidate; and vice president Mark Sahady, "a member of the right-wing group Resist Marxism, who has organized several right-wing demonstrations in the past." SHFA announced the event in June 2019. Racioppi, Sahady, and Hugo contacted the police in early July 2019 when envelopes filled with glitter were mailed to them. One of the event's attendees, Marky Hutt, previously founded a group for gay Trump supporters; he said the organizers of the Straight Pride event had invited him to attend, and he was present at the event with his same-gender fiancé.

Thirty-four counter-protesters were arrested at the event. Boston city councilor Michelle Wu suggested that police tactics and choice of equipment raised tensions between police and counter-protesters.

High school shirt incidents

"All students benefit from the respectful and thoughtful exchange of ideas and sharing of beliefs and practices. Schools, in particular, are environments that can provide education of both the substance of diversity and the responsible manner with which such diversity is approached and expressed"

Judge Donovan Frank closing Chambers v Babbitt (2001)

In 2001, Woodbury High School in Woodbury, Minnesota, a suburb of Saint Paul, Minnesota, created homophobia-free areas called "safe zones" designated by an inverted pink triangle and intended for gay students. Student Elliot Chambers reacted by wearing a makeshift sweatshirt with the slogan "Straight Pride" and the image of male and female stick figures holding hands. In light of previous anti-gay incidents, the school's principal ordered Chambers to remove the shirt, and a court case ensued. A court upheld Chambers' complaint that his First Amendment rights had been violated, and that the principal's decision was unjustified. Although praising the principal's intentions, the judge explained that views of both sides of the debate should be allowed and that such issues should be resolved within the school's community, not within the court system. Under the Tinker case, the court stated that the substantial disruptions claimed by the school must be shown to have some connection to Chambers' sweatshirt message of "Straight Pride".

In 2010, in response to suicides amongst gay adolescents, an Ally Week was held at St. Charles North High School in St. Charles, Illinois. On the first day of this Ally Week, though, three students arrived wearing "Straight Pride" t-shirts. The back of these t-shirts displayed "Leviticus 20:13", a verse stating that men who perform homosexual acts should be put to death. While the school did not force the students to remove their t-shirts, it did persuade them to remove the Bible quotation. The following day two different students arrived wearing "Straight Pride" t-shirts minus the Bible quotations and were consequently asked to remove their shirts.

Balancing freedom of expression vs. protection of students

In school environments, straight pride expressions and events have been reviewed within a framework of balancing freedom of expression with protection of other students. In some situations, schools take actions against students who are open about or encourage hiding homosexuality, or limit clothing that has references to sexual orientation. Such may prompt lawsuits. In the Minnesota Chambers v. Babbitt case, "The court noted that maintaining a school community of tolerance includes tolerance of such viewpoints as expressed by 'Straight Pride' as well as tolerance of homosexuality." Conversely, it is advocated that students (including openly gay students) who are valued and respected are "more likely to learn and achieve than students who are not", requiring a balance in the school's approach to straight pride expressions.

Homonormativity

From Wikipedia, the free encyclopedia

Homormativity is the privileging of heteronormative ideals and constructs onto LGBT culture and identity. It is predicated on the assumption that the norms and values of heterosexuality should be replicated and performed among homosexual people. Homonormativity selectively privileges cisgendered homosexuality (that is coupled and monogamous) as worthy of social acceptance.

Origin

The term "homonormativity" was popularized by Lisa Duggan in her 2003 critique of contemporary democracy, equality, and LGBT discourse. Duggan draws from heteronormativity, popularized by Michael Warner in 1991, and concepts rooted in Gayle Rubin's notion of the "sex/gender system" and Adrienne Rich's notion of compulsory heterosexuality.

Duggan writes, "homonormativity is a politics that does not contest dominant heteronormativity assumptions and institutions but upholds and sustains them while promising the possibility of a demobilised gay culture anchored in domesticity and consumption.” Catherine Connell says homonormativity "emphasises commonality with the norms of heterosexual culture, including marriage, monogamy, procreation, and productivity." Queer theorist David M. Halperin sees the values of heteronormativity replicated and privileged as LGBT visibility and civil rights become normalized, writing “the keynote of gay politics ceases to be resistance to heterosexual oppression and becomes, instead, assimilation…the drive to social acceptance and integration into society as a whole.”

Halperin says that the urbanization, gentrification and recapitalization of inner city queer areas and gay-ghettos contribute to the prevalence and privileging of established heterosexual norms. Halperin has linked the HIV/AIDS epidemic and the advent of online dating as contributing to the displacement of LGBT people. He also attributes the shift in political rhetoric, discourse, and attitude from liberation to assimilation as a further reinforcement of a homonormative binary.

Gayle Rubin's notion of "sex hierarchy" - that sees Western heteronormative society graduate sexual practices from morally "good sex" to "bad sex" - delineates the forms of homosexual behaviour that engenders conditional acceptance. She writes, "Stable, long-term lesbian and gay male couples are verging on respectability [...] if it is coupled and monogamous, the society is beginning to recognize that it includes the full range of human interaction." Rubin writes that these poles of acceptability and deviancy see a homonormative privileging of long-term gay couples over the bodies of transgender, non-binary, and promiscuous members of these groups, and that "Individuals whose behaviour stands high in this hierarchy are regarded with certified mental health, respectability, legality, social and physical mobility, institutional support and material benefits."

Discrimination

Homonormative discrimination is deployed similarly to heteronormativity. Social institutions and policies reinforce the presumption that people are heterosexual and that gender and sex are natural binaries. However, Rubin writes that homonormativity functions to displace the exclusive hold heterosexuality has over normative behavior, instead selectively privileging cisgendered homosexuality (that is coupled and monogamous) as worthy of social acceptance.

Transgender people

Among transgender people, Gerdes argues that homonormativity functions to selectively relegate identities and behaviors into sanctioned acts and ideals. Rubin states that the replication of heterosexual norms - monogamy, white-privilege, gender binary - contribute to the stigmatization and marginalization of perceived deviant forms of sexuality and gender. In the 1990s, transgender activists deployed the term "homonormative" in reference to intracommunity discrimination that saw an imposition of gay and lesbian norms over the concerns of transgender people. During the AIDS epidemic in the United States, transgender people were often excluded from the gay and lesbian demonstrations held in the capitol and denied access to the healthcare initiatives and programs established to combat the crisis.

Transgender activist Sylvia Rivera spoke of her experiences campaigning for gay and trans liberation in the 70s and 80s, only to be stonewalled and ignored by the those same people once their needs were met. In a 1989 interview she said:

And the gay rights bill, as far as I’m concerned, you know, to me, the gay rights bill and the people that I worked with on the gay rights bill and when I did all the petitioning and whatnot, when the bill was passed… That bill was mine as far as I’m concerned.  I helped word it and I worked very hard for it. And that’s why I get upset when I give interviews and whatever, because the fucking community has no respect for the people that really did it.  Drag queens did it.  We did it, we did it for our own brothers and sisters.  But, damn it, don’t keep shoving us in the fuckin’ back and stabbing us in the back and that’s…  And that’s what really hurts.  And it is very upsetting [...] And when we asked the community to help us, there was nobody to help us. We were nothing. We were nothing!

— Eric Marcus, Making Gay History: Interview with Sylvia Rivera, December 9th, 1989

Holly Lewis states that continued pressure for non-normative individuals "to conform to traditional, oppositional sexist understandings of gender" has resulted in homonormativity permeating the behaviors and identities of the LGBT community, while replacing the radical past politics of the Gay Liberation Movement with goals of marriage equality and adoption. These are seen as conservative when framed against 70s/80s/90s LGBT activism. Homonormativity is perceived to stymie diversity and authenticity, with queer subcultures becoming commercialized and mainstreamed and political discourses structured around assimilation and normalization.

This aspect of homonormativity has been called transnormativity. Evan Vipond describes transnormativity as "the normalization of trans bodies and identities through the adoption of cisgender institutions by trans persons," such that transgender identity upholds the sex and gender binary. Transnormativity encompasses transmedicalism, basing transgender identity on the medicalized transition from one side of the gender binary to the other, de-legitimizing non-binary identity and transgender people without gender dysphoria.

Politics

Politics and International Relations Lecturer Penny Griffin says that politically, rather than critiquing neoliberal values of monogamy, procreation and binary gender roles, homonormativity has been found to uphold values regarded as inherently heterosexist and racist. Griffin sees homonormative behavior intertwined with capitalistic world systems, with consumer culture and materialism functioning at its core. Duggan asserts that homonormativity fragments LGBT communities into hierarchies of worthiness, and that LGBT people who come the closest to mimicking heteronormative standards of gender identity are deemed most worthy of receiving rights. She also writes that LGBT people at the bottom of this hierarchy (e.g. bisexual people, trans people, non-binary people, people of non-Western genders, intersex people, queers of color, queer sex workers) are seen as an impediment to this class of homonormative people realizing their rights.

Media

Andre Cavalcante says that as homosexuality becomes socially tolerated, representations of LGBT characters in film and television have come to reinforce strictures of cisgender, white, and binary authority. Gay writer and director Ryan Murphy's sitcom The New Normal has been critiqued for its of homonormative portrayal of queer culture and deemed “more damaging than entertaining.” Homonormative media representations are seen only as mimetic of heterosexual normality, reinforcing gay caricatures and "palatable adherents to cherished societal norms and dominant ideologies." Such representations, it is argued, omit the queer realities of non-white, non-binary LGBT people, papering over the lived experiences of variant identities and enforcing a "hierarchy by which individuals are expected to conform and are punished if they do not.”

While studies show having LGBT characters appearing in the media decreases prejudice among viewers, many network, cable and streaming services still lack diversity or cross-"community" representation when portraying queer characters. A 2015 GLAAD report profiling LGBT media representation found gay men (41%) still overwhelmingly featured as primary queer characters, despite increases in LGBT representation across a variety of sexual and gender identities. More LGBT content was produced in the media in 2018. According to GLAAD’S Annual Where We Are on TV Report, which records LGBTQ+ representation on television, the number of queer characters on TV shows rose 8.8%. Queer people of color also saw an increase in screen time; they outnumbered white queer people on television for the first time in the report's history. 1% of the population is intersex, so intersex people are almost completely omitted in the media, with discourses of binary gender identity largely excluding and displacing those who do not fall into the two categories of sex and gender.

Rainbow capitalism

From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Rainbow_capitalism


Queer bloc protesting against rainbow capitalism during Dublin Pride 2016

Rainbow capitalism (also called pink capitalism, homocapitalism or gay capitalism) is the involvement of capitalism and consumerism in the LGBT movement. It developed in the 20th and 21st centuries as the LGBT community became more accepted in society and developed sufficient purchasing power, known as pink money. Early rainbow capitalism was limited to gay bars and gay bathhouses, though it expanded to most industries by the early-21st century.

Marketing to the LGBT community has played a major role in promoting social acceptance of LGBT people, including increased LGBT representation in media and advertising, though it has also perpetuated stereotypes of gay men. LGBT people are often poorer than heterosexual people when adjusting for other factors and often have more difficulty finding and securing work, though increased protections for LGBT individuals work to counteract this in some countries. Some governments and politicians use LGBT rights to support their foreign policy, either by supporting pressure on other countries to adopt LGBT protections or by opposing immigration from these countries.

Capitalism incentivizes corporations to promote LGBT rights to increase worker satisfaction, expand the consumer base, and maintain a positive public image. Many CEOs of corporations support LGBT rights through personal belief. Some companies in the United States have been criticized for expressing nominal support for the LGBT community while also supporting anti-LGBT politicians. LGBT people can also be victims of gentrification.

Opponents of corporate pride include right-wing and left-wing activists, who believe that corporate support for LGBT rights goes too far or not far enough, respectively. 76% of LGBT Americans support corporate presence in Pride parades.

Historical context

LGBT Club Eldorado in Berlin during the 1920s

According to some authors, the global evolution of "pink capitalism" has been parallel to the development of modern capitalism in the West. Although historical evidence shows that diversity of sexualities has always existed, different periods in businesses' development targeted at the LGBT community which have contributed to the construction of diverse sexual identities, can be distinguished. The creation of businesses that catered to the LGBT community corresponded to the beginning of the first drive for LGBT rights. This first LGBT movement was attacked between the First and Second World Wars, during the rise of fascism in Europe.

After the Second World War, Western culture was influenced by the homophobia of fascism. Although LGBT consumption remained marginal, during this time various homophile associations were created to seek positive assessment of homosexuality by society through meetings, publications, or charity parties. These associations opposed behaviors associated with homosexuals deemed marginal and perverted, such as promiscuity, cruising, prostitution, saunas and erotic magazines.

In the United States, marketing toward gay Americans began in "underground" gay communities in the late-19th century, occurring after urbanization allowed these communities to come together. Sellers were often unaware that a community they serviced was associated with the gay movement, though many bathhouses, brothels, and bars were sometimes operated for the gay community. The relocation of enlisted men during and after World War II allowed gay neighborhoods to form, LGBT periodicals emerged, and the 1958 Supreme Court decision One, Inc. v. Olesen legalized materials featuring discussion of homosexuality. The Stonewall riots shifted perceptions of the gay community in 1969, and the gay community was recognized as a legitimate economic market in the 1970s. Marketing to the gay community was complicated by the AIDS crisis in the 1980s, but it also further elevated awareness of the gay community.

The gay movement resulted in a negative social response, in part driven by the HIV/AIDS pandemic, which in turn led to the development of the LGBT movement by discriminated gay groups. During the 1990s, the discrimination of the LGBT community diminished, broadening LGBT people's access to formerly heteronormative jobs. This resulted in increased purchasing power for the LGBT community, or the creation of "pink money". Homosexuals in particular represented a large portion of this purchasing power. The trend is closely related to that of DINKs, couples with two incomes and no children.

Mechanisms

Social acceptance

Capitalist accommodation of the LGBT community has caused a significant increase in social tolerance for the community, contributing to the expansion civil and political rights for LGBT people. Public image of the LGBT community has been affected by the increasing acceptance of gay men in advertising, entertainment, fashion trends. In these formats, the LGBT community is primarily represented by younger white gay men, and LGBT representation is often not representative of the community as a whole. Television shows such as Queer Eye portrayed a specific identity of the gay community. These perceptions may also be shared by members of the LGBT community:

In the pre-gay period, youth is worth of sexual exchange, but the elderly homosexuals were not stigmatized. With the extension of gay model and institutionalization that this entails, a sex market is formed where one of the most appreciated goods for sexual intercourse, as well as virility, is youth. The overvaluation of youth imposed by the gay style involves an underestimation of the mature adult male.

— Pink Society, p. 93

The quantity of LGBT-friendly advertising and LGBT representation in marketing increased in the early 2010s through the use of human interest advertisement, but this increase has focused on specific intersections of sexuality, class, age, and race, while most remain underrepresented. In the 1990s and 2000s, the term "metrosexual" was often used to market traditionally LGBT trends to heterosexual men. These concepts are considered to have significantly benefited the LGBT community through increased acceptance in society and breaking down of gender norms while also contributing to the perpetuation of LGBT stereotypes.

Social marketing is the intentional use of marketing to achieve social tolerance and social acceptance. Businesses often have the advantage of needing to appease only their target market rather than a majority of the public at large, as is the case in politics. LGBT individuals are also more likely to be early adopters of new products. This has caused businesses to be more likely to accept LGBT individuals and communities before the general public and legal protections. The majority of Fortune 500 companies established nondiscrimination policies by the 2010s and guaranteed equal benefits to same-sex couples.

Politics and the LGBT movement

Historical views

The first modern political movements advocating sexual freedoms and sexual rights date back to the Age of Enlightenment in Europe, during which many traditional ideas of medievalism and feudalism were challenged. According to Michel Foucault, this period saw a movement away from religious connotations of sex to views of "unnaturalness".

The role of sexuality was debated by writers and philosophers of the era. Plays during this time would transgress gender norms, though LGBT themes were often implicit, and Libertine and Gothic writers sometimes experimented with representation of homosexual activity. Liberal philosophers such as Montesquieu and Cesare Beccaria advocated the rights of due process for those accused of sodomy, and Marquis de Sade adapted the arguments of John Locke to support sexual expression as amoral. Conservative commentators viewed these developments as having a "corrupt impact" on women. The earliest organized LGBT movements formed in the late-19th and early-20th centuries from the communities centered around specific industries that catered to LGBT groups, such as gay bars.

Economic aspects

According to the 2000 census, lesbian, gay, and bisexual individuals and couples in the United States are equally as likely to be poor as heterosexual individual couples. 7% of same-sex female couples were in poverty, 4% of same-sex male couples were in poverty, and 5% of heterosexual couples were in poverty. After adjusting for various family characteristics, LGBT families are more likely to be poor than heterosexual families. Several studies conducted in the 1980s and 1990s found that the number of LGBT Americans that experienced employment discrimination ranged between 16% and 68%. Gay men were also found to earn 10% to 32% less than similarly qualified heterosexual men. Transgender people were found to have high unemployment, and those who were employed received low earnings.

In the 21st century, the gay rights movement has produced greater protections for LGBT people as workers and as consumers. In the United States, accommodation of the LGBT community through capitalist mechanisms has resulted in economic and societal protections for the LGBT community greater than those prescribed under the law. Under the American economic system, employers are incentivized to support the workforce to achieve greater efficiency. This cooperation has resulted in the creation of employee resource groups that allow for organization improvement of LGBT employment. Corporations that support workplace diversity are more likely to protect LGBT employees and executives beyond what is required by the law. Capitalism also incentivizes corporations to incorporate workplace equality policies to achieve greater customer satisfaction. Corporations with LGBT workplace equality policies are viewed more favorably by customers, employees, and partners. Corporations that implement these policies see benefits in marketing capability and overall improvement in performance.

Diplomatic aspects

The concept of "homocapitalism" is the application of gay rights issues and involvement of LGBT communities in international trade and foreign aid. In most African countries, same-sex marriage is seen as "ungodly, un-African, homonegative, unnatural and unacceptable", often invoking religious ideas of Christianity, Islam, or traditional African religions. Western nations, such as the United States and the United Kingdom, apply political and financial pressure for these countries to adopt legal protections for LGBT people. Countries that refuse to provide these protections are sometimes boycotted by governments and private donors. This is in contrast with predominantly Buddhist and Hindu countries, where homosexual activity is typically not prohibited on religious grounds.

Far-right politicians, such as British MP David Coburn, have also used LGBT issues and the persecution of LGBT minorities in other countries to advocate homonationalism. Homonationalism, a term coined by queer theorist Jasbir Puar, refers to the growing acceptance of LGBT rights by Western nations coupled with the complicity of LGBT individuals and organizations involved in nationalist politics. This ideology first arose within the context of the War on Terror, as the United States positioned itself as LGBT-friendly in opposition to the seemingly homophobic Muslim world. It has also been used by the Israeli government to justify its position in the Israeli–Palestinian conflict by comparing its stronger protections of LGBT rights to those of Palestine.

LGBT people involved in the American anti-war movement criticize the broader LGBT community for its tolerance of military activity and military enlistment. When military whistleblower Chelsea Manning’s nomination to the board of San Francisco Pride was rescinded in 2013, local LGBT groups organized and distributed petitions, claiming that the rescindment was politically motivated. Anti-war activists have also criticized weapons manufacturers such as Axon Enterprise and Raytheon Technologies for participating in Pride Month.

Corporate involvement in LGBT Pride

Major corporations have become more active in LGBT Pride events in the early-21st century. Many corporations celebrate Pride Month by incorporating it into marketing and publicly expressing support for the LGBT community. In the United States, some of these corporations have been criticized for making campaign donations to legislators that oppose LGBT rights. Other corporations are praised for providing material support to the LGBT community during Pride Month. Kellogg's has been praised for celebrating Pride Month by donating to GLAAD and featuring content about preferred gender pronouns. Many corporations release pride themed products during Pride Month, and contribute to LGBT nonprofit groups using the proceeds. Adidas, Apple, Disney, Nike, Peloton, and other major brands donated to The Trevor Project and other LGBT nonprofit organizations in 2020.

Many factors may affect whether a corporation takes a stance on LGBT issues. Protection of LGBT workers results in higher job satisfaction and increased performance. Support for LGBT rights is also associated with seeking a positive public image, particularly for corporations that have high brand-awareness. LGBT people within the company may also influence the behavior of a corporation. The presence of openly LGBT employees in a workforce correlates with corporate support for LGBT rights, and employee resource groups for LGBT workers are sometimes supported by corporations, giving these groups involvement in decisions regarding LGBT issues. Such involvement was a factor in the partial repeal of the Religious Freedom Restoration Act in Indiana and the bathroom bill in North Carolina. Many CEOs and corporate executives also personally support LGBT rights and seek to direct their companies in line with their personal beliefs.

Neighborhoods

These processes are especially evident in the dynamics of gay neighborhoods, which attracted LGBT people with their affordability and the social security provided by living with other sexual minorities. These neighborhoods, after decreasing social stigma made them "trendy", then gradually underwent the gentrification process. Rising prices expelled the LGBT population that could not afford the new expenses. An increasingly specialized market developed around the LGBT community in parallel with these other events. This market specifically developed around the needs of the LGBT community, selling services and products exclusively designed to meet their needs. Different companies and firms in turn began incorporating the defense of LGBT rights into their company policies and codes of conduct, and even financing LGBT events.

This kind of sociosexual relations appraisement is characteristic of gay modelling, which has its origin in the companies' new formation of a concentrated sexual market through rainbow capitalism:

In Spain, neither virile redefinition of homosexuality, nor gay model spreading, were made from the active homosexual movement of the time. [...] The penetration of the new model is carried out through private channels: by entrepreneurs who mimetically reproduce gay institutions already present in other countries".

— Pink Society, p. 82–84

Response

Politicians

In the United States, Republican politicians have criticized corporations for taking stances in favor of LGBT rights. Florida Governor Ron DeSantis and other Republicans criticized Disney for being "woke" after it challenged the Florida Parental Rights in Education Act in 2022.

Protest

"Queer Liberation, Not Rainbow Capitalism", a sign held at the Queer Liberation March in 2019

Many groups protest corporate involvement and support of LGBT Pride. When Pride Glasgow started charging an attendance fee in 2015, a group of activists organised Free Pride Glasgow to be held on the same day, and on the day of Pride Glasgow every year since, as a free alternative that features protest rather than celebration. During the 2020 George Floyd protests in the United States, some groups like The Okra Project criticized LGBT Pride celebrations as overlooking the issues faced by the African-American LGBT community.

Critical Pride 2015 (Orgullo Crítico 2015) arriving at Puerta del Sol in Madrid, Spain

Following the passage of gay marriage in Spain, members of the LGBT community felt the Pride Parade was no longer protest demonstration and instead becoming a tourist business. Since 2006, several demonstrations against LGBT commodification have been held annually in suburbs of Madrid, called Alternative Pride or Critical Pride (Orgullo Alternativo or Orgullo Crítico). The first Indignant Pride (Orgullo Indignado) parade was held, calling for a different sexuality regardless of economic performance which should take into account gender, ethnicity, age and social class intersectionalities besides other non-normative corporalities. Later, the event retrieved the name Critical Pride (Orgullo Crítico), based on in part on objections to pink capitalism.

Support

Advocates of greater corporate involvement in LGBT Pride say that corporate support for the LGBT community can influence legislation, increase access for LGBT people, and reinforce broad support for acceptance of LGBT people in society. In 2020, The Trevor Project found that a majority of underage LGBT Americans felt more positively about their sexual identity because of brands that support the LGBT community. 76% of LGBT Americans supported corporate participation in Pride Month events, in contrast with organizers of many Pride events.

Computer-aided software engineering

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