Gay men from heterosexual marriages : attitudes, behaviors, childhood experiences and reasons for marriage

In the current study, the attitudes, behaviors and experiences of 26 gay or bisexual men who were married to a woman are examined. Data are provided on childhood family background and experiences, sexual practices with men, reasons for entering marriage, and the “coming out” process. The frequency of childhood sexual experiences was associated with unsafe sexual practices with other men in adulthood. Attitudes toward lesbians and gay men were more negative now than at the time of marriage. The two most frequent reasons for marriage were that it seemed natural, and a desire for children and family life. The results support the hypothesis that internalised homophobia is a factor that leads men into mixed-orientation marriages. Cognitive consistency theory is used to explain the eventual marriage breakdown.

The times are they a-changin'? Can the Commonwealth parliament legislate for same sex marriages?

This article considers whether the marriage power contained in the Australian Constitution could support a Commonwealth law that recognised same sex marriages. To this end and after outlining the current constitutional meaning according to the High Court, three methods used for interpreting constitutional terms (connotation/denotation, moderate originalism, non-originalism) are examined to ascertain whether they could source such a law to the marriage power. It is submitted that none can do so without betraying their own core interpretative principle or the text and structure of the Constitution. However an alternative method for interpreting [*2] constitutional terms is proffered which may be able to establish a sufficient connection between a law that recognises same sex marriages and the marriage power. It involves recognising 'marriage' as a constitutionalised legal term of art whose meaning can be informed by developments since federation in common law and statute.

Researching Moslem-Christian marriages : extrapolating from mixed-faith couples towards the practices of Convivencia

Moslem–Christian marriage can be seen as a kind of ‘testing place’ for examining and appreciating the practices of difference. This article offers a summary from a recent local research project which investigated these relationships (Ata, 2003). The empirical data from the study was ‘milled’ for its potential to inform practice, a process that generated four themes that practitioners may find useful in their attempts to design practice approaches that are sensitive to alternative anthropologies. Beginning from the contention that the otherness of those for whom we work can be a mirror for our own cultural and practice assumptions, we extrapolate from these themes to practise with other examples of diversity. It is argued that our efforts to practise with diverse populations will be unengaging, even colonising, unless we are able to denaturalise our own positions.

Ritual power : illuminating the blind spot of births, deaths and marriages in news media research

This article conceptualises the role and place of the newspaper births, deaths and marriages column in Western societies and its relationship to news media. It identifies the births, deaths and marriages notices as a ‘blind spot’ within journalism and media research generated by powerful cultural norms and conventions shaping the field. This is exemplified by the ‘mythical’ divide between political economy and culturalist approaches to media studies that has created a gap where people’s everyday practices or the social value of ‘commercial’ content tends to be overlooked in discussions about news media. Drawing more deeply from cultural studies and scholarship around media power and rituals, the births, deaths and marriages column provides a compelling unique illustration of the ways newspapers – especially at the local level – continue to be perceived as central to the social in this changing media world. A qualitative research project into the future of small commercial newspapers in Australia provides rich data for exploring these key ideas.

Twisting the knife: discrimination in the law

Of the many different variations that can occur in human sexual formation, transsexualism no doubt remains the least understood by the wider Australian community. As a consequence, the process of attaining human rights to legal status, privacy, dignity and freedom from discrimination for those who experience this unusual condition has been a slow and sometimes frustrating one. The article seeks to introduce the reader to some of the more recent developments in the international jurisprudence of transsexualism and the underlying medical evidence that has supported them. It also offers criticism of the belated attempt by the State of Victoria,  with the Births, Deaths & Marriages Registration (Amendment) Act 2004, to establish certain statutory rights in this regard. While the legislation was enacted with the stated and very laudable purpose of providing for the  correction of birth records on the Register of Births of those people with transsexualism who have altered their phenotypic sex by hormonal  medication and surgery, the article argues it has also served to remove other equally important rights already won and proposes that a final remedy will only be found, as on previous occasions, in the courts.

More? You want more?..of course I do! Transsexualism and birth certificates-changing records or attitudes?

In 2004, the Victorian Government enacted legislation allowing people treated for transsexualism to correct the record of their sex on the Register of Births, Deaths and Marriages and obtain a new certificate reflecting their contemporaneous circumstances. It was the last of all the States and Territories to do so.

The legislation gave effect to some important changes to the law and was generally couched in terms more sensitive than those already in place in the other jurisdictions. In the view of the author, however, its proponents failed to both understand the import of the expert medical evidence adduced in, and to implement the common law position enunciated by, the Family Court in Re Kevin (validity of marriage of transsexual) [2001] FamCA 1074 and subsequently confirmed on appeal two years later by the Full Court.

The author argues that, while a welcome improvement to the human rights record of successive Victorian Governments, the result is still a largely disappointing piece of legislation. Rather than being truly 'beneficial' to all who need security of their personal identities, it perpetuates some of the very worst discrimination directed at people with transsexualism and their families by continuing to portray them as psychologically deluded rather than physiologically atypical and denying a small number of them their rights on the basis of legal reasoning which is no longer regarded as tenable. She asserts the legislation serves as a clear demonstration that prejudices and misconceptions about transsexualism stilI abound and explains much more is needed if real human rights, acceptance and freedom from discrimination are to be eventually obtained by those affected by the phenomenon.

Explanations for mixed-orientation marriage : a comparative study of previously married and never-married gay men

Despite a large body of literature on the development of sexual orientation, little is known about why some men who marry women have (or develop) a homosexual orientation. In the current study, a selfselected sample of 43 never-married gay men and 26 gay men who were married to a woman completed a self-report questionnaire. As well as obtaining descriptive information from the 26 men about their marriages and reason for marrying, hypotheses were tested, based on five possible explanations for gay men’s marriages: (a) internalised homophobia; (b) religious intolerance (c) confusion created because of childhood/adolescent sexual experiences; (d) poor psychological adjustment; and (e) differences in strength of sexual preference. The two most frequent reasons for marriage were that it “seemed natural”, and a desire to have children and “family life”. The attitudes to gay men and lesbians held currently by the married group were significantly more positive than their reports of their attitudes around the time their marriage commenced, and the level of childhood sexual experiences with adults or older adolescents was significantly associated with the extent of their unsafe sexual practices with men (prior, during and/or after marriage). Marrieds described their families’ religious beliefs as more fundamentalist than never-marrieds. Family adaptability and family cohesion and the degree to which respondents reported having experienced child maltreatment did not distinguished between marrieds and never-marrieds, however these variables did predict the level of self-depreciation. No differences were found between marrieds and never-marrieds’ ratings of their sexual orientation and identity, homophobia, or self-depreciation. The results highlight how little is understood of the reasons why gay men marry, and the need to develop an adequate theoretical model.

Caring and nurturing in the lives of women married to alcoholics

Caring and nurturing are constants in all women's lives, and spouses of alcoholic men are no exceptions. In this article caring is treated as both an emotion and as labour and, therefore, builds on the growing body of work in this area. This article demonstrates that caring work in the lives of women in alcoholic relationships is at the extreme end of a contiuum in which all women are involved, not an abberation as has often been suggested. The women who are interviewed here live lives which are an extension from the good wife in all marriages to the good wife in an alcoholic marriage. It is only by hearing the stories that the link between the women in extreme relationships and women in conventional ones can be made.

Observing different faiths, learning about ourselves : practice with inter-married Muslims and Christians

The present article offers practitioners initial ideas for work with clients in mixed-faith relationships. Based on local, empirical research that investigated Muslim-Christian marriages, six patterns of adaptation to a mixed-faith marriage are outlined. In addition, from a practice-oriented review of the data, four questions are identified that can be used by practitioners to clarify their thinking and practice focus. Increasingly technical, these reference questions are: (i) how is the public-private divide being understood and managed; (ii) how is identity and selfhood being practiced; (iii) how may practitioners position themselves with respect to asymmetries related to gender; and (iv) should religious differences be reframed? Rather than practitioners seeking to be experts on the other, the belief animating the current contribution is that work with diverse clients offers workers a mirror upon which we practitioners can better observe our own outlines. In contrast with the pursuit of imperial generalisations, the authors of the present study commend the benefits of reflectively denaturalising our own positions.

Catholic intermarriages in Australia : attitudes to children, identity and sharing household responsibilities

A cursory glance of the human history shows a changing view about marriage on various aspects and levels. One of which is the level of people’s exploration leading to marriage with a spouse that may have different articles of faith.

This study’s focal concern is on Australia’s Catholics’ and Christians’ interfaith marriages, and its level of influence on attitudes to children, identity, and sharing household responsibilities. Expectations are predetermined from both parties but it can be discerned that with sound values, relationships can be rockbed strong.

Raising a family for two individuals with distinct spiritual formation can bring multidisciplinary results. It may be a source of inspiration not only for children seeing their parents respecting each other’s belief— for the love of fellow, own children, and especially the love that has flourished through the union of faith.

The relationship between perceived interparental conflict and Malaysian young adults' attitudes toward divorce

In the context of an upward trend in divorce rates in Malaysia, this article explores the relationship between Malaysian young adults' perceptions of interparental conflict and their own attitudes toward divorce. Two questionnaires were administered to 160 young adults between 18 and 30 years old: the Attitude Towards Divorce Scale and the Perceptions of Interparental Conflict−Intensity/Frequency Scale. A positive relationship was found between perceived intensity and frequency of interparent conflict and attitudes toward divorce in males and females, respectively; however, the associations were weak. Future investigations of divorce need to take into consideration both the cultural factors that are influential within a society and how they shape gender norms within that population to gain a greater understanding of this relationship. Such investigations will increase the understanding of non-Western culture's unique interaction between attitudes and divorce, thus potentially aiding future efforts to strengthen marriages and families.

Revisiting the relationship between marriage and wellbeing : does marriage quality matter?

This paper revisits the marriage and wellbeing relationship using variables reflecting marriage quality and data from the US, the UK and Germany. People in self-assessed poor marriages are fairly miserable and much less happy than unmarried people, even in the first year of marriages. However, people in self-assessed good marriages are even happier than the literature suggests. Women show greater range of responses to marriage quality than men. The effect of employment status and subjective health on happiness and the marriage effects on interpersonal trust and mental health change dramatically when marriage quality is controlled for. A strong link from happiness to marriage does not exist. However, happier people are more likely to stay single instead of being unhappily married, but less likely to stay single compared to being very happily married and happiness cannot predict staying single versus being pretty happily married.