Prejudice, Social Stress, and Mental Health in LGBTQIA+ Communities

There has been some interest in the mental health impact on certain communities, especially on gays, lesbians, bi and transgenders for over two decades, and yet, there seems to be little done to reduce stigmatisation in developed (and apparently educated) countries.

We may have progressed over time, but it is only in the 1970s that being attracted to the same sex was no longer considered a mental health disorder. Despite periods of greater tolerance, homosexuality has been considered an abomination in the Western parts of the world for much of the past two thousand years, With the heavy ruling of the Church (in its aim for world domination and power, and of course money), nonprocreative sexuality was seen as a violation of God’s nature and a dangerous deviation from the task of human survival. Indeed, the Church was quick to condemn (with such fury, typically reserved for heretics and herbalists, which it labelled as witches to prevent them from treating the ills) even though political authorities lacked the will or the power to persecute those who engaged in same-sex practices.

Even during the last century, we have witnessed the emergence of increasingly powerful assaults on the moral-religious tradition, and “the legacy of antihomosexual bias has retained a remarkable vitality derived from the strength of its deep cultural foundations”. [1]

The Archbishop of Canterbury told the Times in November 1953:

This is in direct opposition to the current position of the Church of England today. This is what the current archbishop of Canterbury has to say:

In the last hundred years, homosexuality became the subject of medical involvement, even if it was still deeply drown in religious beliefs.

It is only in the last half of the century that it was “scientifically investigated” and many scientists of the time came to the conclusion that homosexuality was inherited rather than acquired. However, this still labelled ‘gay’ people as being “in constant danger of becoming insane” and, therefore, required the protection of the asylum.[1]

Freud characterised homosexuality as a natural feature of human psychosexual existence. All children experienced a homosexual phase in their development, passing through it on the route of heterosexuality. He believed that it was instinctual, constitutional bisexuality.

In a way, we understand today that both men and women have a masculine and a feminine side to their person, one which may become dominant over another and one that may be repressed, allowing the other to purposely take over, in an effort to fit into the mould dictated by society.

But this was quickly criticised: “A heterosexual shift is a possibility for all homosexuals who are strongly motivated to change.”[3,4] This led Bieber, a prominent researcher of his time. and his colleagues to direct their efforts toward helping ‘their patients’ achieve heterosexuality rather than accept their homosexuality.

Still today, religious beliefs are dividing nations and creating more problems than they are supposed to solve. This is what Robert Jeffress, senior pastor, First Baptist Church of Dallas has said recently. He also believes that a heterosexual shift is a possibility for all homosexuals who are strongly motivated to change:

I am not sure if this is pure arrogance or simply ignorance, but I do not believe (wherever I decide to put myself on the spectrum to see everyone as equals and able to love whoever they choose to) that we should continue to oppress minorities, whichever they may be.

We have seen the “Black Lives Matter” movement due to the US still being an oppressive nation against the ‘black’ minority. The debate is about ‘white’ supremacy. However, this is not the real concern. Who decided to say ‘black’ people are « black because they have no soul » and, therefore, are less than and should be the slaves of the ‘white’ men. The Church.

The Church, relentlessly trying to keep its dominance and the illusion of power, made the lives of many black people in America a misery then and those beliefs are responsible for assaults on minorities still today.

Surprisingly, as the people are deserting churches, the world is becoming more open and accepting of everyone around them. Only those deeply invested in the church are still inculcating the youngsters to fear by misusing the scriptures (which by the way have the fingerprints of the church all over - we have no way to prove or otherwise the scriptures because the truth is heavily guarded by the church and many parts have been purposely excluded as it was not in accordance with what the church wants you to believe). To prove this, we can decipher Egyptian hieroglyphs because Jean-François Champollion had a secret journal. Send by the Church, it had to hide his discovery because he was told to not include anything that could go against the beliefs of the church in his report. Ancient Egyptians worshipped many gods and this could not do.

So, if we cannot be told the truth about a lost language, the real scriptures that should make the ‘bible’, how do you expect to be told the truth about acceptance and loving everyone?

Religion has a lot to answer.

Minority Stress

So, we just wrote about “Black Lives Matter” but what about minority stress in the LGBTQIA+ communities, especially if they are black, Asian or simply ‘different’?

Recent evidence suggests that compared with their heterosexual counterparts, gay men and lesbians suffer from more mental health problems including substance use disorders, affective disorders, and suicide.[4,5,6,7]

Researchers preferred explanation for the cause of the higher prevalence of disorders among LGBTQIA+ people is that stigma, prejudice, and discrimination create a stressful social environment that can lead to mental health problems in people who belong to stigmatised minority groups.[4,8]

I have written extensively about stress.[9,10] In its most general form, recent understanding of stress has been concerned with external events or conditions that are taxing to individuals and exceed their capacity to endure, therefore having the potential to induce mental or somatic illness.[11] Stress can be described as “any condition having the potential to arouse the adaptive machinery of the individual” [12. p. 163]. This general form also reflects the phenomenological meaning of stress, which refers to physical, mental, or emotional pressure, strain, or tension. The terms now used include eustress (absence of stress) and distress (a state of unresourcefulness), and allostatic load (the cumulative burden of chronic stress and life events or the ‘wear and tear on the body’ that is impacted by repeated exposure to stressors).[13,14]

Social psychological theories provide a rich ground for understanding intergroup relations and the impact of minority positions on health. Social identity and self-categorisation theories extend psychological understanding of intergroup relations and their impact on the self. These theories posit that the process of categorisation (e.g., distinction among social groups) triggers important intergroup processes (e.g., competition and discrimination) and provides an anchor for group and self-definition.[4,15,16]

As just discussed, American history is rife with narratives recounting the ill effects of prejudice toward members of minority groups and of their struggles to gain freedom and acceptance. That such conditions are stressful has been suggested regarding various social categories, in particular for groups defined by race/ethnicity and gender, including people with stigmatising physical illnesses such as AIDS and cancer.[17]

Meyer writes this:

“In developing the concept of minority stress, researchers’ underlying assumptions have been that minority stress is (a) unique—that is, minority stress is additive to general stressors that are experienced by all people, and therefore, stigmatised people are required an adaptation effort above that required of similar others who are not stigmatised; (b) chronic—that is, minority stress is related to relatively stable underlying social and cultural structures; and (c) socially based—that is, it stems from social processes, institutions, and structures beyond the individual rather than individual events or conditions that characterise general stressors or biological, genetic, or other nonsocial characteristics of the person or the group.”

This is a very important factor to consider. Since many people are unable to cope with the sightless disruption to their lives, belonging to a minority may make any stressors an unbearable mountain to cross. Much of the impact of bullying and teasing, and violence, is enough to make anyone stressed beyond reason, especially when it is occurring on the daily basis at school or at work or in the community and inside families, to the point where nowhere is safe. It can be a very lonely place and finding balance quasi-impossible, even if the person doesn’t necessarily identify as gay or lesbian for example.

For example, a woman may have a romantic relationship with another woman but not identify as a lesbian.[18] Nevertheless, if she is perceived as a lesbian by others, she may suffer from stressors associated with prejudice toward LGBTQIA+ people (e.g., antigay violence).

The issue is impacting LGBTQIA+ people around the world. Yet, the psychological aspect of being homosexual doesn’t get enough attention. Recently published reports have revealed shocking and alarming data, which shows that organisations and researchers have taken a long time to focus on the well-being of the LGBTQIA+ community. The first report by the NHS on the health behaviours of lesbian, gay and bisexual adults was only published in 2021. It showed that they have poorer mental health, and poorer health outcomes than heterosexuals and were more likely to indulge in harmful behaviours, such as drinking, smoking and drug abuse at levels that put them at risk.

According to a report published by Stonewall and YouGov (2018), 52% of LGBTQIA+ British people said they had experienced depression in the previous year, 46% of transgender people had thought about taking their lives, and 41% of non-binary people had harmed themselves.

Researchers explain that this is due to the environment and the society we live in (again, deeply anchored in outdated, oppressing religious beliefs). The statistics also include the stress impacted by daily physical and psychological abuse against the LGBTQIA+ community, but also the threat and fear of discrimination in the workplace or at school (at an age where a child discovers his sexuality, already a stressful moment in their lives), or in family settings or in the community, especially where religion holds a very heavy control, all of which can have a significant impact on mental. This phenomenon is called ‘minority stress’.

Dr Colognesi goes further to explain that the most common manifestations of suffering from minority stress are experiences of prejudice and microaggressions, expectations of rejection, hiding, concealing, internalised homophobia, hypervigilance, and experience of chronic shame, and this may lead to the development of disorders commonly associated with chronic stress, depression and PTSD symptoms.

This level of stress fits into the ‘distress’ category and will eventually lead to disease. However, this is in addition to all the factors mentioned in the previous paragraph which may lead LGBTQIA+ individuals to misuse or abuse drugs (painkillers and recreational) and alcohol and avoid treatment.

Now imagine the individual being disabled, obese and/or belonging to a race already stigmatised. Their level of stress will be disproportionate and will impact their willingness to seek healthcare for fear of discrimination.

Many people belonging to the LGBTQIA+ community still cannot live an authentic life due to peer pressure, family settings and their workplace. Not being able to live an authentic life is a cause of dysfunction and, ultimately, disease. This is discussed in much detail in Energise - 30 Days to Vitality.[10]

This is a real concern because still today young adolescents are thrown out of their homes or forced into homelessness. As a matter of fact, 25% of transgenders in the UK have experienced homelessness at some point in their lives. 11% of LGBTQIA+ people faced domestic abuse from a partner, which keeps those individuals in a loop, where they recreate (passive-aggressive behaviours) or suffer constant abuse.

It may also be difficult for gay and lesbian people to get an interview if they shared any involvement, such as volunteering with or working for an LGBTQIA+ organisation on their CV.

It is not surprising that well over a third of LGBTQIA+ people are hiding their gender identity or sexual orientation because of the fear of prejudice or discrimination.

Deserting the church is not enough. We need to leave behind hateful ideas and oppressing beliefs and that we have the divine right to judge and criticise others — often as a mechanism to make up for our own insecurities. Governments and local authorities have a duty to the people that they are representing and, therefore, should do more and provide correct information, and educate children in all school grades and universities, but also the staff (no matter of their religious background) and families so that LGBTQIA+ individuals can have access to healthcare without having to fear invalidation, discrimination and medical gaslighting.

EVERY LGBTQIA+ individual should join organisations that support them, give them professional advice, or even organise events (to realise they are not alone), or simply offer to listen.

There is also a need for the LGBTQIA+ communities to be more open and accepting. Putting labels on people within or outside of the communities can only lead to feeling like an outsider. How many communities are inside the LGBTQIA+?

So what if a twink doesn’t belong to the bear community, the jocks to the geeks, and the leather to the lesbians. Love who you love and let others love who they love. Their sexual choice is not a label. They are human beings. Life is tough enough to add labels and make the life of others a misery.

My point is if you cannot accept people in your own LGBTQIA+ community, creating boxes, then how do you expect people to accept any of you?

We are not a cumulation of minorities. We are all the same.

If only minority stress could disappear just like that...

References:"

1. Bayer, R (1987). Homosexuality and American Psychiatry: The Politics of Diagnosis. Princeton: Princeton University Press.

2. Welby, J. (2022). Available at: https://anglican.ink/2022/02/01/statement-from-the-archbishops-of-canterbury-and-york-for-lgbt-history-month/?utm_source=rss&utm_medium=rss&utm_campaign=statement-from-the-archbishops-of-canterbury-and-york-for-lgbt-history-month

3. Brody, JE. (1971). The Times: More Homosexuals Aided To Become Heterosexual. Available at: https://www.nytimes.com/1971/02/28/archives/more-homosexuals-aided-to-become-heterosexual-more-homosexuals-are.html

4. Meyer, IH. (2003). Prejudice, social stress, and mental health in lesbian, gay, and bisexual populations: Conceptual issues and research evidence. Psychology Bulletin. 129(5), pp. 674-697. doi:10.1037/0033-2909.129.5.674

5. Cochran, SD. (2001). Emerging issues in research on lesbians and gay men's mental health: Does sexual orientation really matter? American Psychologist. 56(11), pp. 931–947. doi:10.1037/0003-066X.56.11.931

6. Herrell, R. et al. (1999). Sexual orientation and suicidality: A co-twin control study in adult men. Archives of General Psychiatry. 56, pp. 867–874.

7. Sandfort, TG. et al. (2001). Same-sex sexual behavior and psychiatric disorders: Findings from the Netherlands Mental Health Survey and Incidence Study (NEMESIS) Archives of General Psychiatry. 58, pp. 85–91

8. Friedman RC. (1999). Homosexuality, psychopathology, and suicidality. Archives of General Psychiatry. 56, pp. 887–888.

9. Sanchez, 0. (2018-2022). Nutrunity UK. Available at: https://www.nutrunity.com/updates/stress

10. Sanchez, O. (2021). Stress and Fatigue. Energise - 30 Days to Vitality. London: Nutrunity Publishing. pp. 193-228. Available at: https://www.amazon.co.uk/Energise-Vitality-Inflammation-Clarity-resilience-ebook/dp/B09LVVY5HM/ref=sr_1_9?keywords=energise&qid=1638881289&s=books&sr=1-9&asin=B09LVVY5HM&revisionId=f7ebd37b&format=1&depth=1.

11. Dohrenwend, BP. (2000). The role of adversity and stress in psychopathology: Some evidence and its implications for theory and research. Journal of Health and Social Behavior. 41, pp. 1–19.

12. Pearlin LI. (1999). Stress and mental health: A conceptual overview. In: Horwitz AV, Scheid TL. A handbook for the study of mental health. New York: Cambridge University Press. pp. 161–175.

13. McEwen BS, Stellar E. (1993). Stress and the individual. Mechanisms leading to disease. Archives of Internal Medicine. 153(18), pp. 2093–101.

14. Guidi, J. et al. (2021). Allostatic load and its impact on health: A systematic review. Psychotherapy and Psychosomatics. 90, pp. 11–27. doi:10.1159/000510696

15. Tajfel, H. Turner, JC. (1986). The social identity theory of intergroup behaviors. In: Worchel S, Austin WG. Psychology of intergroup relations. 2. Chicago: Nelson-Hall. pp. 7–24.

16. Turner, JC. (1999). Some current issues in research on social identity and self-categorization theories. In: Ellemers N, Spears R, Doosje B. Social identity: Context, commitment, content. Oxford, England: Blackwell; 1999. pp. 6–34.

17. Fife, BL, Wright ER. (2000). The dimensionality of stigma: A comparison of its impact on the self of persons with HIV/AIDS and cancer. Journal of Health and Social Behavior. 41, pp. 50–67.

18. Laumann, EO. et al. (1994). The social organization of sexuality: Sexual practices in the United States. Chicago: University of Chicago Press.